This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| 20137 | 4, 6;[?] |
| 20137 | Second, the"Mimansa"( inquiry), devoted to the solution of the problem, How can the material world spring from Brahma, or the immaterial? |
| 10378 | But is this a legitimate process? |
| 10378 | The end had ceased to charm, and how could there ever again be any interest in the means? |
| 30866 | Except for some such plan, what hope of naming the 60,000 known species of Plants? |
| 30866 | When the enquiry is, What are the effects of a given cause? |
| 30866 | to Antipodes; but how can we ever know that it has been rightly applied? |
| 38283 | Does not this type, even in its most attractive form, represent a''second best''? |
| 38283 | How do we pass from the universal to that which has a particular character or quality? |
| 38283 | How then, since it is itself only appearance, can it be the bearer of the whole universe as appearance? |
| 38283 | The whole being as it ought to be, why try to rectify details that are absolutely indifferent? |
| 38283 | Why, then, it may be asked, are Fichte, Schelling, and Hegel the constant objects of his attack? |
| 29033 | But is an endowment ever a blessing to the man who receives it? |
| 29033 | How is this crisis to be dealt with? |
| 29033 | Is there any one element which communicates the decisive impulse to all the rest,--any predominating agency in the course of social evolution? |
| 29033 | What are the instruments for securing the preponderance of Altruism? |
| 29033 | What are the undertakings necessary in order to pass successfully through it towards an organic state? |
| 29033 | What is the method? |
| 29033 | What is the sum and significance of knowledge? |
| 20887 | Can the life of any man be joyful who sees and feels the tragic miseries and hardly less tragic follies of the earth? |
| 20887 | Is it not disinterested, and magnanimous, and purifying, and elevating? |
| 20887 | Was the life of Christ himself, then, so particularly joyful? |
| 20887 | What great element is wanting in a life guided by such a hope? |
| 20887 | What, on the other hand, are the hindrances which prevent these elements from being in the possession of every one born in a civilised country? |
| 15268 | What''s the matter? |
| 15268 | --"How can you be so perverse?" |
| 15268 | And"What is it said that he failed in?" |
| 15268 | Here again, what a stride does the_ Liberty_ make? |
| 15268 | If he had never entered the House of Commons, would the women''s- suffrage question be where it now is? |
| 15268 | When, it is said that Mr. Mill failed as a practical politician, there are two questions to be asked:"Who says he has failed?" |
| 2526 | And in the same spirit is the answer made to the young map having great possessions, who asked, What shall I do to be saved? |
| 2526 | Have you aspired, in misery and pain, after consoling, healing love? |
| 2526 | Have you aspired, well- nigh hopeless, after immortality? |
| 2526 | Have you sought ardently, in your day of feebleness, after power? |
| 2526 | Have you, in lonely darkness, longed for companionship and consolation? |
| 2526 | How is the current to be changed? |
| 2526 | If this, then, be the most vital and fundamental part of the teaching, should it not stand at the very beginning? |
| 2526 | Nor do material objects depend upon a single mind, for how could they remain objective to others, if that mind ceased to think of them? |
| 2526 | Therefore Patanjali, like every great spiritual teacher, meets the question: What must I do to be saved? |
| 10715 | Again, why is it that in youth we can see no end to the years that seem to lie before us? |
| 10715 | Are not almost all wars ultimately undertaken for purposes of plunder? |
| 10715 | But still, had Adam no father or mother? |
| 10715 | But why is it that to an old man his past life appears so short? |
| 10715 | He alone knows the right time; but what use is that to him? |
| 10715 | Is it not a fact that we always feel a marked improvement in our spirits when we begin to get over a period of anxiety? |
| 10715 | What do they want with people who can not rise to a higher level, and for whom nothing remains but to drag others down to theirs? |
| 10715 | thought I, what am I to do? |
| 10741 | And why? |
| 10741 | In Chapter XIV, he says,_ What shall a wise man do, if he is given a blow? |
| 10741 | Lichtenberg asks:_ When a head and a book come into collision, and one sounds hollow, is it always the book_? |
| 10741 | Sollten Solche je warden Freunde Denen das Wesen, wie du bist, I m stillen ein ewiger Vorwurf ist_? |
| 10741 | What more do you want? |
| 10741 | [ 3] On another occasion, when he was asked,_ Has not that fellow abused and insulted you? |
| 10741 | _ Do you think_, said Socrates,_ that if an ass happened to kick me, I should resent it_? |
| 10741 | _ Yes_, you say,_ but these men were philosophers_.--And you are fools, eh? |
| 10741 | and is it not amongst the rich, the upper classes, that we find faces full of ill- humor and vexation? |
| 16306 | But what am I to resist what GOD will do? |
| 16306 | Dost thou not see it and feel it? |
| 16306 | How comes original sin into each several soul? |
| 16306 | How does the soul of the saint feed and grow upon the word of GOD? |
| 16306 | In what does its rest, its awakening, and its glorification consist? |
| 16306 | Is the soul propagated from father to son like the body? |
| 16306 | The soul and spirit of CHRIST, what are they? |
| 16306 | What and where is Paradise?'' |
| 16306 | What does the man mean? |
| 16306 | What kind of body shall the glorified body be? |
| 16306 | Whence comes the deadly contrariety between the flesh and the spirit? |
| 16306 | Whither goes the soul when it at death departs from the body? |
| 16306 | Would he have us pray all day? |
| 16306 | Would he have us pray and do nothing else? |
| 16306 | and are they the same as ours? |
| 16306 | many of his contemporaries who came upon his_ Holy Week_ would say, What does the madman mean? |
| 16306 | or is it every time new created and breathed in from GOD? |
| 10714 | And what is at the bottom of all this? |
| 10714 | Are they not the weeds that prevent the corn coming up, so that they may cover all the ground themselves? |
| 10714 | Can not the same be said of many men of learning?] |
| 10714 | Do n''t you see they are both foreigners_? |
| 10714 | Does the worm see the eagle as it soars aloft? |
| 10714 | For instance, what declamation on the vanity of human existence could ever be more telling than the words of Job? |
| 10714 | Have you eyes_? |
| 10714 | How would it have been if every one of them spoke in the language that was peculiar to his time and country? |
| 10714 | If a man has some real communication to make, which will he choose-- an indistinct or a clear way of expressing himself? |
| 10714 | Still, what was thought of Beethoven and Mozart during their lives? |
| 10714 | They have been drawn upon, it is true; but how? |
| 10714 | Though the critic may step forth and say, like Hamlet when he held up the two portraits to his wretched mother,_ Have you eyes? |
| 10714 | Was it because both were such uncouth beasts, or had such long necks, or were neither of them particularly clever or beautiful? |
| 10714 | What man has in any real sense lived more than he whose moments of thought make their echoes heard through the tumult of centuries? |
| 10714 | [ 1] Is not this characteristic of the miserable nature of mankind? |
| 10714 | or was it because each had a hump? |
| 10714 | what even of Shakespeare? |
| 10714 | what of Dante? |
| 10731 | ***** How should a man be content so long as he fails to obtain complete unity in his inmost being? |
| 10731 | ***** If education or warning were of any avail, how could Seneca''s pupil be a Nero? |
| 10731 | ***** Why should it be folly to be always intent on getting the greatest possible enjoyment out of the moment, which is our only sure possession? |
| 10731 | But has any man ever been completely at one with himself? |
| 10731 | But when I entered into the other-- how shall I express my astonishment at what I saw? |
| 10731 | For example, should he defend suicide, you may at once exclaim,"Why do n''t you hang yourself?" |
| 10731 | For, in the first place, what can such a man say? |
| 10731 | How is inner unity even possible under such circumstances? |
| 10731 | Nay, is not the very thought a contradiction? |
| 10731 | Now the question is, What counter- trick avails for the other party? |
| 10731 | Should he maintain that Berlin is an unpleasant place to live in, you may say,"Why do n''t you leave by the first train?" |
| 10731 | Since this is what happens, where is the value of the opinion even of a hundred millions? |
| 10731 | Why is this? |
| 31941 | ''What_ profits_ it a man----?'' |
| 31941 | By the Butlerian analogy of Nature, what sort of anomalies, pray, were to be expected in a divine revelation? |
| 31941 | Do we ask ourselves what we mean by''meeting again''? |
| 31941 | Do we hold it critically and coherently or as a mere congeries of irreconcilable propositions? |
| 31941 | Does the belief in immortality, we are to ask, consist with either our knowledge or our imagination? |
| 31941 | Given such a general attitude, then, to what philosophic form is it justifiably to be reduced? |
| 31941 | He has still to meet, indeed, the challenge: What of the ill- disposed among your own way of thinking? |
| 31941 | If a divinely ruled Nature be red in tooth and claw, why should not the divine faith be so likewise? |
| 31941 | If an unbeliever should see his way to gain by falsehood or licit fraud, what should deter him? |
| 31941 | If not, what is Mr. Balfour''s book? |
| 31941 | If reason be untrustworthy, what is the value of reasoning to that effect? |
| 31941 | In any case, is not the ideal a worthy one, as ideals go? |
| 31941 | Is a law of phenomena, then, something other than a law of nature? |
| 31941 | Is this assumption, then, a''law of phenomena''in Mr. Balfour''s sense? |
| 31941 | Should you not rather expect to find difficulties in the revelation as in Nature?'' |
| 31941 | Was mind any likelier to be the form of the power of the universe than any other of the anthropomorphic characteristics of Jehovah and Allah and Zeus? |
| 31941 | What is the lesson, by deistic analogy, of the volcano? |
| 31941 | What term, then, would he apply to his argument, if he admits that he is arguing? |
| 31941 | What then? |
| 31941 | What, then, is Mr. Balfour''s case against men of''science,''and those whom he calls''the Freethinkers''? |
| 31941 | and are men of science thereby shown to be wrong in holding that every scientific statement of the laws of phenomena is so founded? |
| 31941 | is it to be ruled out, on his principles, as not being founded on observation and experiment? |
| 29478 | As Fielding''s Squire Western said to Parson Supple when the latter reproved him for some misdeed:"At''nt in pulpit now? |
| 29478 | But if Men wo n''t buy Virtue at the Price it is only to be had at, Whose Fault is that? |
| 29478 | But why then, will you say, are they so inveterate against it? |
| 29478 | T. Hanmer''s(?) |
| 29478 | Then why might not an Author write against it, without giving himself the Trouble of reading it? |
| 29478 | What Benefit can these Things be of, or what Earthly Good can they do, to promote the Wealth, the Glory and Worldly Greatness of Nations? |
| 29478 | What a Multiplicity of Trades and Artificers must be employ''d? |
| 29478 | Why do you hesitate,_ Alciphron_? |
| 29478 | Would not a polite Man, speaking to another''s Face, say, that he thought his Actions proceeded from that Motive which does the most Honour to him? |
| 29478 | _ But if, without any Regard to the Interest or Happiness of the City, the Question was put, What Place I thought most pleasant to walk in? |
| 29478 | _ Euph._ Would you pretend to prove from a Man''s having been drunk, that he does not love Wine? |
| 29478 | _ Euphr._ When there are plain Evidences that a Man has been drunk, would you deny it to be true? |
| 42208 | And what did he teach? |
| 42208 | Before Jena, he writes:"What is the nation for a truly civilized Christian European? |
| 42208 | But is any such field open to human experience? |
| 42208 | How are we to understand the comparatively slight influence which science still has upon the conduct of life? |
| 42208 | How is the late appearance of science in human history to be accounted for? |
| 42208 | Is it, after all, history we are dealing with or another philosophy of history? |
| 42208 | Pray what other ideas would any sensible man have? |
| 42208 | The essay in question is that entitled"What is the Enlightenment?" |
| 42208 | We have said long enough that America means opportunity; we must now begin to ask: Opportunity for what, and how shall the opportunity be achieved? |
| 42208 | What more can mortal man ask? |
| 16831 | But how? |
| 16831 | But then the Question is, How does God dwell in those that are his? |
| 16831 | But what is either or both these to the Intuition of the Divine Presence? |
| 16831 | But what should cause that Change? |
| 16831 | How then can this Ventricle of the Heart, which I see is of so excellent a Frame, serve for no use at all? |
| 16831 | Our Philosopher observing this, said to himself,_ How well has this Raven done in Burying the Body of his Companion, tho''he did ill in Killing him? |
| 16831 | Then he consider''d, that a Thing Created must needs have a Creator: And if so, Why did this Creator make the World now, and not as well before? |
| 16831 | Then_ Asâl_ began to enquire of him concerning his way of Living, and from whence he came into that Island? |
| 16831 | Was it because of any new Chance which happen''d to him? |
| 16831 | Was it then upon the Account of any Change in his own Nature? |
| 16831 | What was the Cause of its Departure, whether it were forc''d to leave its Mansion, or left the Body of its own accord? |
| 16831 | Whether it went, and by what passage, when it left the Body? |
| 16831 | _ Shall not he know it, that created it? |
| 16831 | _ To whom now belongs the Kingdom? |
| 16831 | _ What it was?_ and_ how it subsisted? |
| 16831 | _ What it was?_ and_ how it subsisted? |
| 16831 | what joyn''d it to the Body? |
| 10833 | And did not this state of things last for more than a thousand years? |
| 10833 | And is n''t this just the very claim which religion sets up? |
| 10833 | But after a few years one asks, Where are they? |
| 10833 | But did anarchy and lawlessness prevail amongst them on that account? |
| 10833 | Can you then, all considered, maintain that mankind has been really made morally better by Christianity? |
| 10833 | Hardly one in ten thousand will have the strength of mind to ask himself seriously and earnestly-- is that true? |
| 10833 | How can anyone think out the true philosophy when he is prepared like this? |
| 10833 | How often must I repeat that religion is anything but a pack of lies? |
| 10833 | How so? |
| 10833 | Is all this to- day quite a thing of the past? |
| 10833 | Is n''t it a little too much to have tolerance and delicate forbearance preached by what is intolerance and cruelty itself? |
| 10833 | Is not law and civil order, rather, so much their work, that it still forms the foundation of our own? |
| 10833 | Is this so, because we require the magnifying effect of imagination? |
| 10833 | So that''s your higher point of view? |
| 10833 | Was there not complete protection for property, even though it consisted for the most part of slaves? |
| 10833 | What caused this utter transformation? |
| 10833 | What is the use of grounds of consolation and tranquillity which are constantly overshadowed by the Damocles- sword of illusion? |
| 10833 | What is this but the effect of early impressions? |
| 10833 | Which is? |
| 10833 | or because the school of experience makes our judgment ripe? |
| 10833 | or because we can get a general view only from a distance? |
| 10833 | where is the glory which came so soon and made so much clamor? |
| 14657 | And what nation is there so great that hath statutes and judgments so righteous as all this law, which I set before you this day? |
| 14657 | For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? 14657 What is the meaning of the expression,''And Noah opened the roof of the ark''? |
| 14657 | Why does it say:''And God made every green herb of the field before it was upon the earth''? 14657 Why, when Enoch died, does it say,''And he pleased God''? |
| 14657 | [ 133] Why should God, asked the scoffer, reveal these trivial or prolix details? 14657 15) that when the Israelites saw the heavenly food they exclaimed[ Hebrew: mn hu''],What is it?" |
| 14657 | 3), Philo comments, that we already knew that Sarah was Abraham''s wife: why, then, does the Bible mention it again? |
| 14657 | And was the association of Jewish religion with Greek philosophy one long error? |
| 14657 | Are we to say, then, that where they correspond to Philo they show his influence? |
| 14657 | At times he would stop to make some ribald and jeering remark, as,"Why do n''t you eat pork, you fools?" |
| 14657 | Can the two finest creations of the mind only be combined on the terms that one is subordinate, or rather servile, to the other? |
| 14657 | Had Philo really been ploughing the sand, and was an agreement between faith and reason, between religion and philosophy, impossible? |
| 14657 | How can the all- good Power be the creator of the evil which we see in the material world and of the wickedness that flourisheth among men? |
| 14657 | How can the incorporeal God be the founder of the material universe? |
| 14657 | How can the infinite mind be present in the finite thought of man? |
| 14657 | Is this the highest point which man can reach? |
| 14657 | Philo asks himself the question that other commentators have frequently raised, some in reverence, some in ridicule,"Who was Cain''s wife? |
| 14657 | The question may be asked, Who is the originator and who the borrower of the common tradition? |
| 14657 | To him are attributed the two sayings:"Either Plato Philonizes or Philo Platonizes,"and"What is Plato but the Attic Moses?" |
| 14657 | Why remember ye not the eternal founder of All? |
| 14657 | Why, it may be asked, does Philo artificially attach his philosophy to the Scriptures? |
| 42933 | Page lxii:"Stars are they animate?" |
| 42933 | Page lxii:"Stars are they inanimate?" |
| 42933 | Relations, are they subjective of objective? |
| 42933 | Same principle, how can it exist in all things? |
| 42933 | Soul not the limit of one ascent, why? |
| 42933 | Soul, rational, if separated what would she remember? |
| 42933 | Stars are they animate? |
| 42933 | Stars are they inanimate? |
| 42933 | Thinking principles-- which is the first, and which is the second? |
| 42933 | Time, if it is a quantity, why a separate category? |
| 42933 | Unhappiness increased by duration, why not happiness? |
| 16833 | As a specimen of historical forecast this is very deficient; for are there not the masses as well as the leaders of industry? |
| 16833 | By what means, then, had the cultivated minds of the Roman Empire been educated for Monotheism? |
| 16833 | If the imagination were not taught its prescribed lesson equally with the reason, where would be Unity? |
| 16833 | The regimen of a blockaded town should be cheerfully submitted to when high purposes require it, but is it the ideal perfection of human existence? |
| 16833 | Two questions meet us at the outset: Is there a natural evolution in human affairs? |
| 16833 | We are taught the right way of searching for results, but when a result has been reached, how shall we know that it is true? |
| 16833 | What, in truth, are the conditions necessary to constitute a religion? |
| 16833 | Why is it necessary that all human life should point but to one object, and be cultivated into a system of means to a single end? |
| 16833 | Would the mariner''s compass ever have been found by direct efforts for the improvement of navigation? |
| 16833 | Yet day and night are not the causes of one another; why? |
| 16833 | and is not theirs also a growing power? |
| 16833 | and is that evolution an improvement? |
| 47136 | Now how is man to make the best of this brief moment, under the hard conditions of his destiny? |
| 34283 | And Descartes''s universal doubt seems to give the question, How can we be sure of anything? |
| 34283 | And how do we know that he will keep his word? |
| 34283 | And to the question, What is substance? |
| 34283 | And what is spirit apart from{ 77} sensation, thought, feeling, and volition? |
| 34283 | As a preliminary to that inquiry the question is also mooted, How is experience possible? |
| 34283 | As to the plea that the justice of his sentences was never challenged, who was to challenge it? |
| 34283 | But how do we know that he will, on any theory of volition, reward the good and punish the bad? |
| 34283 | But is it necessary to suppose that the ideal contents of each separate soul were placed in it at birth by the Creator? |
| 34283 | But why should God have, or consist of, two attributes and no more? |
| 34283 | How does Berkeley know that God exists? |
| 34283 | How, then, can he recover his being any more than we can? |
| 34283 | How, then, were the facts to be explained? |
| 34283 | In the one case, what becomes of its eternity? |
| 34283 | In whose consciousness? |
| 34283 | Now, what is Berkeley''s interpretation of the facts? |
| 34283 | Or, as it might be paradoxically expressed, How come we to know with the most certainty the things that we have not been taught by experience? |
| 34283 | They would ask, with the German critic Trendelenburg, Why can not space and time be known intuitively and yet really exist? |
| 34283 | What if_ this_ subjectivity were the true source of that peculiar certainty belonging to synthetic judgments_ à priori_? |
| 34283 | What is the source of our certainty that space and time are subjective forms of intuition? |
| 34283 | Whence, then, come the objects of our consciousness, and whither do they go when we cease to perceive them? |
| 34283 | Why not, then, stop at the animal organism as an ultimate fact? |
| 34283 | Why, then, should the perception of any other mind, however exalted, have that effect? |
| 34283 | Will war be abolished at some future time, or property equalised or abolished, or morality exalted, or religion superseded? |
| 34283 | but Why should there_ be_ anything whatever? |
| 34283 | in the other case, what need is there to assume a Power( knowable or not) behind it? |
| 34283 | or, How from a partial experience can we draw universal and necessary conclusions? |
| 34283 | { 74} What, then, is its origin and nature? |
| 10739 | And when a man has got hold of any such idea what is there that he will not do? |
| 10739 | But it is superfluity that Avarice brings in its train, and when was superfluity ever unwelcome? |
| 10739 | But what is the use of it? |
| 10739 | Does he fail to see that there are many who would act like them if only they could? |
| 10739 | Ethics asks: What are the duties towards others which justice imposes upon us? |
| 10739 | For what is our civilised world but a big masquerade? |
| 10739 | For with all the material prosperity of the country what do we find? |
| 10739 | How is it that there is such a thing as qualitative diversity, especially in ethical matters? |
| 10739 | How is it that we get a Tiberius, a Caligula, a Carcalla, a Domitian, a Nero; and on the other hand, the Antonines, Titus, Hadrian, Nerva? |
| 10739 | How shall a man be proud, when his conception is a crime, his birth a penalty, his life a labour, and death a necessity!--_ Quid superbit homo? |
| 10739 | Is this because we recognise all happiness to be a delusion, or an impediment to true welfare? |
| 10739 | Or does the reader actually suppose there are no people in the world as bad as Robespierre, Napoleon, or other murderers? |
| 10739 | Or have I fallen into an error the opposite of that in which Leibnitz fell with his_ identitas indiscernibilium_? |
| 10739 | The Law of Nature asks: What need I not submit to from others? |
| 10739 | The truth of such stories has, however, no bearing at all on the question, What do we mean by reason? |
| 10739 | To what purpose is it played, this farce in which everything that is essential is irrevocably fixed and determined? |
| 10739 | Who, then, can say where precaution against disaster begins to be exaggerated? |
| 10739 | [ 1] Can any one imagine that the tailor and the tanner would be impartial judges? |
| 10739 | and does not the same hold good of the affairs of ordinary life? |
| 10739 | in other words, What must I render? |
| 10739 | that is, What must I suffer? |
| 3800 | But why,they will insist,"was the wind blowing, and why was the man at that very time walking that way?" |
| 3800 | ), men in so far as they agree in nature, would be at variance one with another? |
| 3800 | And who, I ask, can know that he understands anything, unless he do first understand it? |
| 3800 | And why should all be so fitted into one another as to leave no vacuum? |
| 3800 | For what is the perception of a winged horse, save affirming that a horse has wings? |
| 3800 | For why is it more lawful to satiate one''s hunger and thirst than to drive away one''s melancholy? |
| 3800 | Further, I should much like to know, what degree of motion the mind can impart to this pineal gland, and with what force can it hold it suspended? |
| 3800 | Further, how comes it that men have false ideas? |
| 3800 | Further, what can there be more clear, and more certain, than a true idea as a standard of truth? |
| 3800 | How would it be possible, if salvation were ready to our hand, and could without great labour be found, that it should be by almost all men neglected? |
| 3800 | I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? |
| 3800 | If all things follow from a necessity of the absolutely perfect nature of God, why are there so many imperfections in nature? |
| 3800 | If anyone asks me the further question, Why are we naturally so prone to divide quantity? |
| 3800 | If this instance seems incredible, what shall we say of infants? |
| 3800 | In other words, who can know that he is sure of a thing, unless he be first sure of that thing? |
| 3800 | Lastly, how can anyone be sure, that he has ideas which agree with their objects? |
| 3800 | Note.--Someone may ask how it would be, if the highest good of those who follow after virtue were not common to all? |
| 3800 | Now I should like to know whether there be in the mind two sorts of decisions, one sort illusive, and the other sort free? |
| 3800 | Proof.--If it be asked: What should a man''s conduct be in a case where he could by breaking faith free himself from the danger of present death? |
| 3800 | What clear and distinct conception has he got of thought in most intimate union with a certain particle of extended matter? |
| 3800 | What does he understand, I ask, by the union of the mind and the body? |
| 3800 | Will he perish of hunger and thirst? |
| 3800 | Would not his plan of self-- preservation completely persuade him to deceive? |
| 11224 | ***** Is, then, the difference between the Just and the Expedient a merely imaginary distinction? |
| 11224 | As it involves the notion of desert, the question arises, what constitutes desert? |
| 11224 | But does the utilitarian doctrine deny that people desire virtue, or maintain that virtue is not a thing to be desired? |
| 11224 | But is this danger confined to the utilitarian morality? |
| 11224 | But is utility the only creed which is able to furnish us with excuses for evil doing, and means of cheating our own conscience? |
| 11224 | But this something, what is it, unless the happiness of others, or some of the requisites of happiness? |
| 11224 | Can an appeal be made to the same faculties on questions of practical ends? |
| 11224 | Does the belief that moral obligation has its seat outside the mind make the feeling of it too strong to be got rid of? |
| 11224 | He says to himself, I feel that I am bound not to rob or murder, betray or deceive; but why am I bound to promote the general happiness? |
| 11224 | How can the will to be virtuous, where it does not exist in sufficient force, be implanted or awakened? |
| 11224 | If my own happiness lies in something else, why may I not give that the preference? |
| 11224 | In a co- operative industrial association, is it just or not that talent or skill should give a title to superior remuneration? |
| 11224 | It is true, the question, What does violate the moral law? |
| 11224 | Or by what other faculty is cognizance taken of them? |
| 11224 | The art of music is good, for the reason, among others, that it produces pleasure; but what proof is it possible to give that pleasure is good? |
| 11224 | The medical art is proved to be good, by its conducing to health; but how is it possible to prove that health is good? |
| 11224 | The question is often asked, and properly so, in regard to any supposed moral standard-- What is its sanction? |
| 11224 | The question, Need I obey my conscience? |
| 11224 | What ought to be required of this doctrine-- what conditions is it requisite that the doctrine should fulfil-- to make good its claim to be believed? |
| 11224 | What, for example, shall we say of the love of money? |
| 11224 | Who shall decide between these appeals to conflicting principles of justice? |
| 11224 | a question which Mr. Carlyle clenches by the addition, What right, a short time ago, hadst thou even_ to be_? |
| 11224 | or more specifically, what is the source of its obligation? |
| 11224 | what are the motives to obey it? |
| 11224 | whence does it derive its binding force? |
| 26842 | And where could we find a more exquisite charm? |
| 26842 | Are all things beautiful? |
| 26842 | Are all things beautiful? |
| 26842 | Are all types equally beautiful when we abstract from our practical prejudices? |
| 26842 | But how shall we reconcile our sympathy with his dream and our perception of its absurdity? |
| 26842 | But what can that have to do with my actual sense of what a tree should be? |
| 26842 | But what does the circle express except circularity, or the oval except the nature of the ellipse? |
| 26842 | But why, in that case, this infinite variability of ideal trees? |
| 26842 | How does the unity we call a character arise, how is it described, and what is the basis of its effect? |
| 26842 | How else establish any relation between that eternal object and the type in my mind? |
| 26842 | How much is not gained by the dumb fidelity of the fool, and by the sublime humanity of Lear, when he says,"Art cold? |
| 26842 | If Sybaris is so sad a name to the memory-- and who is without some Sybaris of his own? |
| 26842 | If we mean by love of nature aesthetic delight in the world in which we casually live( and what can be more_ natural_ than man and all his arts? |
| 26842 | May we not prefer the unchangeable to the irrecoverable? |
| 26842 | Shall we take the Platonic myth literally, and say the idea is a memory of the tree I have already seen in heaven? |
| 26842 | The Platonic idea of a tree may exist; how should I deny it? |
| 26842 | The test is always the same: Does the thing itself actually please? |
| 26842 | Was the Tree Beautiful an oak, or a cedar, an English or an American elm? |
| 26842 | What could be better than Homer, or what worse than almost any translation of him? |
| 26842 | What more could be needed to suffuse the world with the deepest meaning and beauty? |
| 26842 | What wonder, then, that we are not constantly conscious of that perfection which is the implicit ideal of all our preferences and desires? |
| 26842 | _ Are all things beautiful?_ § 31. |
| 10732 | ***** Why is it that, in spite of all the mirrors in the world, no one really knows what he looks like? |
| 10732 | ***** Why is it that_ common_ is an expression of contempt? |
| 10732 | And why is this? |
| 10732 | Are n''t you ready to exchange your present state for one which, if we can judge by what is told us, may possibly be superior and more endurable? |
| 10732 | Are we, then, to look upon laughter as merely O signal for others-- a mere sign, like a word? |
| 10732 | But if all wishes were fulfilled as soon as they arose, how would men occupy their lives? |
| 10732 | Do n''t you see that my individuality, be it what it may, is my very self? |
| 10732 | How can it dwell where, as Plato says,_ continual Becoming and never Being_ is the sole form of existence? |
| 10732 | How many great and splendid thoughts, I should like to know, have been lost to the world by the crack of a whip? |
| 10732 | If children were brought into the world by an act of pure reason alone, would the human race continue to exist? |
| 10732 | If, then, their nature is merged in that of the species, how shall their existence go beyond it? |
| 10732 | May it not be this-- that the voluntary surrender of life is a bad compliment for him who said that_ all things were very good_? |
| 10732 | Millions, do I say? |
| 10732 | Tell me now, in one word, what shall I be after my death? |
| 10732 | The question is this: What change will death produce in a man''s existence and in his insight into the nature of things? |
| 10732 | This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? |
| 10732 | What are they but the women, who, under the institution of monogamy have come off worse? |
| 10732 | What do you mean by transcendental questions and immanent knowledge? |
| 10732 | What does it all mean? |
| 10732 | What value can a creature have that is not a whit different from millions of its kind? |
| 10732 | What''s the use of it then? |
| 10732 | Where are there, then, any real monogamists? |
| 10732 | Why is everything that is common contemptible? |
| 10732 | Why not, as well as hay- making and milking_? |
| 10732 | Would not a man rather have so much sympathy with the coming generation as to spare it the burden of existence? |
| 10732 | [ 1] And so we are forced to ask, Why and for what purpose does all this torment and agony exist? |
| 10732 | [ 7] Is Hamlet''s monologue the meditation of a criminal? |
| 10732 | _ Look at the thousands of gay blossoms which cover me everywhere_, said the apple- tree;_ what have you to show in comparison? |
| 10732 | _ Why do you laugh_? |
| 10732 | and that_ uncommon, extraordinary, distinguished_, denote approbation? |
| 10732 | what would they do with their time? |
| 16712 | And if it is not in consciousness, how can we know it?... |
| 16712 | But in what does this vague human nature reside, and how does it operate on the non- human world? |
| 16712 | But whence these various ideas, and whence the spell which the idea of infinite Being in particular casts over the meditative mind? |
| 16712 | Can love or hate be felt without being felt towards something-- something near and potent, yet external, uncontrolled, and mysterious? |
| 16712 | Can we even say that it is? |
| 16712 | How far, if at all, may we trust the images in our minds to reveal the nature of external things? |
| 16712 | If about any matter we know nothing whatsoever, can we say anything about it? |
| 16712 | If classical physics needed this fundamental revision, near to experience and fruitful as it was, what revision will not romantic physics require? |
| 16712 | If science misled us before, when it was full of clearness and confidence, how shall we trust it now that it is all mystery and paradox? |
| 16712 | In what sense can myths and metaphors be true or false? |
| 16712 | Is human nature, then, resident in each individual soul? |
| 16712 | Is this psychic power, then, resident in the body? |
| 16712 | Must conversion then descend upon us from heaven like a thunderbolt? |
| 16712 | That the end of life should be death may sound sad: yet what other end can anything have? |
| 16712 | True, substance had not really meant body for Aristotle or the Schoolmen; but who now knew or cared what anything had meant for them? |
| 16712 | We may well say with Bradley that the good is self- realisation; but what is the self? |
| 16712 | What could ethics properly be to a philosopher who on principle might not trespass beyond the limits of consciousness? |
| 16712 | What views precisely did Locke oppose to these radical tendencies of Descartes? |
| 16712 | Whence this fatality, and whither does it lead? |
| 16712 | Why rest in an object which can be redeemed from blank negation only by a blank intensity? |
| 16712 | Will a jealous and dogmatic democracy respect the unintelligible insight of the few? |
| 16712 | Will a perhaps starving democracy support materially its Soviet of seers? |
| 16712 | Will the patronage of capital and enterprise subsist, to encourage discovery and reward invention? |
| 16712 | With this dissolution of his moral judgments always in prospect, why should Bradley, or any idealist, have pursued ethical studies at all? |
| 17556 | The insane are not in a condition opposed to nature; why they more than we? 17556 ( ii) How should man conduct himself in relation to them? 17556 ( iii) What is the result to him of this relation? 17556 As for example, who would not say that the birds are distinguished for shrewdness, and make use of articulate speech? 17556 But some of the Sceptics use 189 instead of the interrogationNo?" |
| 17556 | For 171 example, the sensible, for we shall limit the argument first to this-- Is it to be judged by sensible or by intellectual standards? |
| 17556 | If it can be judged, then we ask how it is to be judged? |
| 17556 | Is it possible to suppose that so sharp and subtle a thinker as Aenesidemus held at the same time such opposing opinions? |
| 17556 | It is a customary thing, however, to use an interrogation instead of a statement, as"Who of the mortals does not know the wife of Jupiter?" |
| 17556 | Now will he say that the proof which he has accepted for the accrediting of the criterion is true, having judged it, or without having judged it? |
| 17556 | Now, how is it to be proved? |
| 17556 | Now, will it be said that this difference of opinion can be judged or can not be judged? |
| 17556 | The word"what"is also used instead of"what for"by Menander--"(For) what did I remain behind?" |
| 17556 | To realise his desire he must consider three things:( i) What is the nature of things? |
| 17556 | What kind of nature? |
| 17556 | Where should we find a modern writer who is consistent in all his statements? |
| 17556 | Where then were they delivered? |
| 17556 | [ 2] One day, on seeing the chief of the Academy approaching, he cried out,"What are you doing here among us who are free? |
| 17556 | _ Do the Sceptics deny Phenomena?_ Those who say that the Sceptics deny phenomena appear to me to 19 be in ignorance of our teachings. |
| 17556 | _ Does the Sceptic Dogmatise?_ We say that the Sceptic does not dogmatise. |
| 17556 | _ Does the Sceptic Study Natural Science?_ We reply similarly also to the question whether the Sceptic 18 should study natural science. |
| 17556 | _ Have the So- called Irrational Animals Reason_? |
| 17556 | _ Is Empiricism in Medicine the same as Scepticism?_ Some say that the medical sect called Empiricism is the same 236 as Scepticism. |
| 17556 | _ Is Scepticism a Sect?_ We respond in a similar way if we are asked whether 16 Scepticism is a sect or not. |
| 17556 | _ What is the aim of Scepticism?_ It follows naturally in order to treat of the aim of the 25 Sceptical School. |
| 17556 | the interrogation"What, this rather than this?" |
| 17556 | using the word"what"in the sense of"what is the reason,"so that the formula means,"What is the reason for this rather than for this?" |
| 37552 | ... What do the words verification and validation themselves pragmatically mean? 37552 A.--Is pragmatism pragmatic? 37552 Agnew, P. G.--What is pragmatism? 37552 Agreeing that the feeling can not be said to know itself, under what conditions does it know the external reality? 37552 And what special difference would come into the world according as it were true or false?'' 37552 Are the elements of the sacrament flesh and blood''only in a tropical sense''or are they literally just that? 37552 Are the schools doing what the people want them to do? 37552 Argyle, Duke of-- What Is Truth? 37552 B.--What Is Pragmatism? 37552 B.--What is pragmatism? 37552 Bawden, Heath-- What is pragmatism? 37552 But if reality is this set of ultimately- adopted beliefs, what is truth itself? 37552 Can a satisfaction dependent upon an assumption that an idea is already true be relevant to testing the truth of an idea? 37552 Can socialism be identified with pragmatism? 37552 Does it mean that I am to be satisfied_ of_ a certain quality in the idea, or that I am to be satisfied_ by_ it? 37552 He has said that a true idea must indeed resemble reality, but who, he asks, is to determine what is real? 37552 If the goodness of consequences arises from the context of the idea rather than from the idea itself, does it have any verifying force? 37552 If theological ideas should do this, if the notion of God, in particular, should prove to do it, how could pragmatism possibly deny God''s existence? 37552 In what facts does it result? 37552 Is coeducation injurious to girls? 37552 Is nature good? 37552 Larson, C. D.--What Is Truth? 37552 Lee, Vernon-- What is truth? 37552 Montague, W. P.--May a realist be a pragmatist? 37552 Pritchett, H. S.--What is truth? 37552 Pritchett, H. S.--What is truth? 37552 Schiller, F. C. S.--Is Mr. Bradley a pragmatism? 37552 Shackelford, T. M.--What is pragmatism? 37552 Slosson, E. E.--What is pragmatism? 37552 The great English way of investigating a conception is to ask yourself right off,''What is it known as? 37552 Turner, W.--Pragmatism: what does it mean? 37552 What does pragmatism mean by practical? 37552 What is its_ cash- value_ in terms of particular experience? 37552 What other kind of truth could there be, for her, than all this_ agreement with concrete reality_? |
| 37552 | What, then, can this momentary feeling know? |
| 37552 | Which, in short, are we to take as truth,--fulfilled expectations or value of results? |
| 37552 | Zahlfeisch, Johann-- Ist die Lüge erlaubt? |
| 37552 | [ 14]"What Does Pragmatism Mean by Practical? |
| 31205 | 11) he exclaims,"Who is like unto Thee, O Lord, among the gods?" |
| 31205 | 26),"And if Satan cast out devils, his house is divided against itself, how then shall his kingdom stand?" |
| 31205 | And why must all be so fitted together that there can be no vacuum? |
| 31205 | And why? |
| 31205 | Are we, forsooth, bound to believe that Joshua the soldier was a learned astronomer? |
| 31205 | Because of Chancellor Bacon''s discovery of the value of empirical investigation? |
| 31205 | But if this seems incredible, what shall we say of children? |
| 31205 | But if we grant all this license, what can it effect after all? |
| 31205 | But the question is always raised, how is it possible to love a Being indifferent to our human miseries and blind to our hopes? |
| 31205 | But, they will urge, why did the wind blow at that time, and why did the man pass that way precisely at the same moment? |
| 31205 | Can such a nature possibly exist? |
| 31205 | For if men impotent in mind were all equally proud, were ashamed of nothing, and feared nothing, by what bonds could they be united or constrained? |
| 31205 | For what but a delirious fancy would such a right be, as could bind no one? |
| 31205 | For what else is it to perceive a winged horse than to affirm of the horse that it has wings? |
| 31205 | For why is it more seemly to extinguish hunger and thirst than to drive away melancholy? |
| 31205 | How is even an intellectual love of such a Being possible? |
| 31205 | If it agreed better with a man''s nature that he should hang himself, could any reasons be given for his not hanging himself? |
| 31205 | Lastly, what is the good gained by knowing the sacred histories and believing them? |
| 31205 | Moreover, I ask who can know that he understands a thing unless he first of all understands that thing? |
| 31205 | So, too, by what rewards or threats can a man be brought to love one whom he hates, or to hate one whom he loves? |
| 31205 | Then, again, what can be clearer or more certain than a true idea as the standard of truth? |
| 31205 | What clear and distinct conception has he of thought intimately connected with a certain small portion of matter? |
| 31205 | What does he understand, I ask, by the union of the mind and body? |
| 31205 | What is the teaching of Holy Writ concerning this natural light of reason and natural law? |
| 31205 | What purpose, then, is served by the death of such men, what example is proclaimed? |
| 31205 | Whether by the natural light of reason we can conceive of God as a lawgiver or potentate ordaining laws for men? |
| 31205 | With what objects were ceremonies formerly instituted? |
| 31205 | Would he not perish from hunger and thirst? |
| 31205 | and if this be granted, do we not seem to conceive him as a statue of a man or as an ass? |
| 31205 | that is to say, who can know that he is certain of anything unless he is first of all certain of that thing? |
| 31205 | why was the man invited at that time? |
| 14357 | Has not the figure of Christ receded in Catholicism, and does not the figure of Mary constitute the centre of the religious emotional life? |
| 14357 | How can every man and every child feel what such a mightily contrasted nature as Luther''s with all its convulsive experiences felt? |
| 14357 | ---- of law, 69, 70---- of redemption, 69, 70---- Purpose of, 65, 66---- Universal, 66---- what is it? |
| 14357 | And how can one be an enthusiastic devotee of idealism if he is led to doubt man''s power to aim at, fight towards, or even choose the highest? |
| 14357 | And on the side of individualism, what do we see? |
| 14357 | And what does he give to religion? |
| 14357 | And what of the great artists and poets who have conquered the chains of mortal finitude and breathed of higher worlds? |
| 14357 | But can individualism give a meaning and value to life as a whole? |
| 14357 | But the great question has again come to the forefront-- is there a higher world, or is the fundamental truth of religion a mere illusion? |
| 14357 | But what is the relation of the natural to the spiritual life? |
| 14357 | CHAPTER II HAS THE PROBLEM BEEN SOLVED? |
| 14357 | Can a man choose the highest? |
| 14357 | Could a great thinker like Aristotle be entirely conditioned by flesh and environment? |
| 14357 | HAS THE PROBLEM BEEN SOLVED? |
| 14357 | Has not the restriction of life to the visible world robbed life of its greatness and dignity? |
| 14357 | Has_ Religion_ solved the question? |
| 14357 | How are we going to be provided with premises for this end? |
| 14357 | How are we to decide? |
| 14357 | How can we reconcile freedom and personality with the existence of an Absolute? |
| 14357 | How is it really possible that self- activity can arise out of dependence? |
| 14357 | How is the pure reasoning faculty to decide upon the premises in the matter of the great Beyond? |
| 14357 | How much more so will this be true of the ordinary man, who takes little interest in his own individuality, or pleasure in its development? |
| 14357 | Must he once again leave the realistic systems of Naturalism, Socialism, and Individualism, and return to the older systems of Religion and Idealism? |
| 14357 | Nature, indeed, is subdued and mastered by man; why then degrade man to the level of a universe he has mastered? |
| 14357 | Others become attracted to an investigation of the good in the universe, and their question changes from"What is?" |
| 14357 | Shall nature triumph over spirit, or spirit over nature? |
| 14357 | Shall we begin by saying"There is a God"or"There is no God"? |
| 14357 | Shall we despair? |
| 14357 | Shall we ignore the question? |
| 14357 | Suppose we are endeavouring to solve the great question,"Is there a God?" |
| 14357 | The question continually recurs-- which is the high, which is the low? |
| 14357 | These premises may be in themselves general statements-- how is their truth established? |
| 14357 | Thousands who have heard the name of Eucken and have read frequent references to him are asking,"What has Eucken really to say?" |
| 14357 | Was he not wrong in giving up the thought of a higher invisible world? |
| 14357 | We ask ourselves the question,"Which will be of the greatest help to our lives-- to believe that there is, or that there is not a God?" |
| 14357 | What is religion? |
| 14357 | What is the force behind the idea, and how can we account for the continuous struggle of mankind in certain directions? |
| 14357 | What is the lower material world that it should govern him, and he a_ man_? |
| 14357 | What is the meaning, the value, and purpose of life, and what is the highest and the eternal in life-- the great reality? |
| 14357 | What is the nature of this Absolute, and in what way is the human related to it? |
| 14357 | What is truth? |
| 14357 | What place should religion play in the life of the spiritual personality? |
| 14357 | What shall he do? |
| 14357 | What shall he do? |
| 14357 | What then can be done? |
| 14357 | Whence again this consistency in a changeable and subjective world? |
| 14357 | Where are we to find Man? |
| 14357 | Where could he turn now for a firm basis to life? |
| 14357 | to"What ought to be?" |
| 46901 | Is this''natural instinct''sense or intellect? 46901 Where,"cried Bruno in his oration at Wittenberg,"will you find his equal? |
| 46901 | With how much higher reason will the_ star_ be endowed, of the body of which animals are made, by whose spirit they flourish? 46901 And finally, although it is true that nothing can be added to the perfect, why may not the perfect be multiplicable? 46901 But what precisely is this soul that passes from one body to another, perhaps from one star to another? 46901 Can there be any part which, in its order and place within the whole body, is not good, and the best in the end and in the whole? 46901 Does it not shine out best from a dull background? 46901 If the former, is it internal or external? 46901 Is a picture most beautiful when it is blazoned all over with gold and purple? 46901 Is it really so? 46901 Of what avail is your study, ye curious ones, your desire to know how nature works, whether the stars are earth, or fire or sea? 46901 The cry which his critic heard had weight behind it:You against Aristotle-- against so many authorities, so great names? |
| 46901 | What had happened all these years? |
| 46901 | What is a power which is impossible of realisation or which is relative to an impossible? |
| 46901 | What sort of man is this that he dares enter Italy, which he left an exile, as he used himself to confess? |
| 46901 | What were the eight propositions? |
| 46901 | What were the real grounds on which his condemnation and sentence were founded? |
| 46901 | Who has invented these devilries? |
| 46901 | Why this revelation? |
| 46901 | Why was Bruno''s life spared so long? |
| 46901 | [ 292]"But how,"asks Bruno,"can body be bounded by that which is not body? |
| 46901 | [ 566] The soul of any animal( or plant?) |
| 46901 | [ Sidenote: 1576?] |
| 46901 | [ Sidenote: Did Bruno adopt Calvinism?] |
| 46901 | what is this? |
| 42968 | And what becomes of the consciousness of the"immortal soul"when it no longer has the use of these organs? |
| 42968 | Do we find in every phase of it a lofty moral principle or a wise ruler, guiding the destinies of nations? |
| 42968 | Does the physicist investigate the purpose of electric force, or the chemist that of atomic weight? |
| 42968 | Has it been_ created_ by supernatural power, or has it been_ evolved_ by a natural process? |
| 42968 | How do animals evolve from ova? |
| 42968 | How does the plant come forth from the seed? |
| 42968 | How is the child formed in the mother''s womb? |
| 42968 | How would that be possible if consciousness were an immaterial entity, independent of these anatomical organs? |
| 42968 | May we consider this progressive development as the outcome of a conscious design or a moral order of the universe? |
| 42968 | Or will he return to an earlier stage of development? |
| 42968 | Phylogeny has to answer the much more obscure and difficult question:"What is the origin of the different organic species of plants and animals?" |
| 42968 | That gave us the solution of the great philosophic problem:"How can purposive contrivances be produced by purely mechanical processes without design?" |
| 42968 | What are the causes and the manner of this evolution? |
| 42968 | What is its relation to the"mind"? |
| 42968 | What is the difference between"intellect"and"reason"? |
| 42968 | What is the difference between"sensation"and"sentiment"? |
| 42968 | What is the inner meaning of"consciousness"? |
| 42968 | What is the meaning of"free will"? |
| 42968 | What is the relation between all these"psychic phenomena"and the"body"? |
| 42968 | What is the relation of modern Christianity to this vast and unparalleled progress of science? |
| 42968 | What is the relation of the ovum and the layers which arise from it to the tissues and cells which compose the fully developed organism? |
| 42968 | What is the true nature of"emotion"? |
| 42968 | What is the value of the immense progress which the passing nineteenth century has made in the knowledge of nature? |
| 42968 | What is"instinct"? |
| 42968 | What is"presentation"? |
| 42968 | What progress have we really made during its course towards that immeasurably distant goal? |
| 42968 | What stage in the attainment of truth have we actually arrived at in this closing year of the nineteenth century? |
| 42968 | What would Frederick the Great, the"crowned thanatist and atheist,"say, could he compare his monistic views with those of his successor of to- day? |
| 42968 | What, really, is the"soul"? |
| 42968 | Will the feeble, childish old man, who has filled the world with the fame of his deeds in the ripeness of his age, live forever in mental decay? |
| 42968 | Will the talented youth who has fallen in the wholesale murder of war unfold his rich, unused mental powers in Walhalla? |
| 42968 | Will truth e''er be delivered if ye your forces rend?" |
| 18267 | How can you do that,replied Bentley,"when I have forgotten more than you ever knew?" |
| 18267 | 106 When I say that, all things considered, the Greeks were more moral than modern men what do I mean by that? |
| 18267 | 132 What, then, is the origin of the envy of the gods? |
| 18267 | 14 The Hades of Homer-- From what type of existence is it really copied? |
| 18267 | 143 What condition do the Greeks premise as the model of their life in Hades? |
| 18267 | 164 The German Reformation widened the gap between us and antiquity: was it necessary for it to do so? |
| 18267 | 172 What, then, is antiquity_ now_, in the face of modern art, science, and philosophy? |
| 18267 | 18 Busying ourselves with the culture- epochs of the past: is this gratitude? |
| 18267 | 21 Careful meditation upon the past leads to the impression that we are a multiplication of many pasts · so how can we be a final aim? |
| 18267 | 25 Where do we see the effect of antiquity? |
| 18267 | 64"Classical education"· what do people see in it? |
| 18267 | 79 Do the philologists know the present time? |
| 18267 | A remarkable number of individualities: might there not have been a higher morality in that? |
| 18267 | And Homer and Walter Scott-- who carries off the palm? |
| 18267 | Are these observations for young people? |
| 18267 | Are they? |
| 18267 | Bad conscience? |
| 18267 | But how otherwise are philologists to be produced? |
| 18267 | But who else did so? |
| 18267 | But why not? |
| 18267 | Do the sons of philologists easily become philologists? |
| 18267 | Even at this early stage the question will arise: was it absolutely necessary that this should have been so? |
| 18267 | How can the ancients be thought to be humane? |
| 18267 | How did so many men become free among them? |
| 18267 | How has it acquired this power? |
| 18267 | How then if these were to be frankly recognised as prejudices? |
| 18267 | How was that possible? |
| 18267 | In what respect is one most fitted for this valuing? |
| 18267 | It is the same all round, however: where are the historians who can survey things and events without being humbugged by stupid theories? |
| 18267 | Or do we not? |
| 18267 | Perhaps vanity, emulation? |
| 18267 | The disgusting erudition, the lazy, inactive passivity, the timid submission.--Who was ever free? |
| 18267 | The flight from actuality to the ancients: does not this tend to falsify our conception of antiquity? |
| 18267 | The imitation of antiquity: is not this a principle which has been refuted by this time? |
| 18267 | The question:"What would have been the consequence if so and so had not happened?" |
| 18267 | Then, in some unguarded moment, he asks himself:"But what the devil has all this to do with me?" |
| 18267 | There must be a few dirty jobs, such as knackers''men, and also text- revisers: are the philologists to carry out tasks of this nature? |
| 18267 | What if the truth were told about antiquity, and its qualifications for training people to live in the present? |
| 18267 | What is the extent of man''s power over things? |
| 18267 | What, indeed, is there about the Greeks and their ways which is suitable for the young? |
| 18267 | When could this culture have once again arisen? |
| 18267 | When we recollect that character develops slowly, what can it be that, in the long run, breeds individuality? |
| 18267 | Whence comes his pretension to be a teacher in the higher sense, not only of all scientific men, but more especially of all cultured men? |
| 18267 | Where indeed should the impulse come from if not from this inclination? |
| 18267 | Where must we look for the origin of this delight in antiquity, and the preference shown for it? |
| 18267 | Why not as men who form their lives after antiquity? |
| 18267 | Why philologists precisely? |
| 18267 | Will they be any_ worse_? |
| 18267 | Would not philology be superfluous if we reckoned up the interests of a position in life or the earning of a livelihood? |
| 18267 | how can they spoil their own subject in such a way? |
| 18267 | or merely thoughtlessness? |
| 18267 | what are we to science? |
| 18267 | what then becomes of the classicism of the Greeks and Romans? |
| 39002 | If as somebody said( Socrates, was it not?) 39002 Is this principle of activity inherent in organic matter, or is it something superadded?" |
| 39002 | The ultimate mystery is as great as ever: seeing that there remains unsolved the question: What_ determines_ the co- ordination of actions? |
| 39002 | What then are we to say-- what are we to think? 39002 ( 3)_ Direct Equilibration._--How is it that action and reaction between the organism and its environment bring about_ effective adaptations_? 39002 And along with this rises the paralysing thought-- what if, of all that is thus incomprehensible to us, there exists no comprehension anywhere? 39002 But how are we to conceive of this dynamic element? 39002 But how is that kind of heterogeneity insured which is required to carry on life? 39002 But is it not recompense enough of any marriage to produce a genius? 39002 But there remains, he says, the more difficult question--_Why_ does sexual reproduction recur? 39002 But what is survival of the fittest, considered as an outcome of physical actions? |
| 39002 | Can the oscillation of a molecule be represented in consciousness side by side with a nervous shock, and the two be recognised as one? |
| 39002 | Can we then think of the subjective and objective activities as the same? |
| 39002 | For how are we to proceed if philosophers disagree about the application of the criteria? |
| 39002 | He was continually prompted to"intellectual self- help,"and was continually stimulated by the question,"Can you tell me the cause of this?" |
| 39002 | How are we to test''undecomposability''? |
| 39002 | How is the evolution directed? |
| 39002 | Is it most likely that there have been ten millions of special creations? |
| 39002 | Is not the growth of an organism an essentially similar process? |
| 39002 | Prof. Lloyd Morgan replies:"Is there any evidence that a structure really dwindles through disuse in the course of individual life? |
| 39002 | Relations between what things? |
| 39002 | Spencer approached them with a strong bias, with a predisposition to depreciate, and what was the result? |
| 39002 | To the question: How is the ratio established in each special case? |
| 39002 | What did they prove? |
| 39002 | What other reason can there be why the circuitous process of sexual reproduction has been preferred? |
| 39002 | Whence this process, inconceivable however symbolised, by which alike the monad and the man build themselves up into their respective structures? |
| 39002 | Which conclusion, then, are we to trust, the earlier or the later? |
| 39002 | Why had Herbert Spencer small hands? |
| 39002 | Why was he"blind to the fact,"as he afterwards said,"that here was a universally- operative factor in the development of species"? |
| 39002 | _ Life and Mechanism._--But are not all biologists confronted with the difficulty that gave Herbert Spencer pause? |
| 39002 | _ Structure and Function._--To the question, does Life produce Organisation, or does Organisation produce Life? |
| 39002 | _ Why_ can not multiplication be carried on in all cases, as it is in many cases, by asexual reproduction? |
| 39002 | or do all the modifications so hang together that one kind of alteration impressed upon the constitutional units covers them all? |
| 39002 | or do some become remoulded in relation to one modification and some in relation to another? |
| 10214 | -----------------"Further still, it may be said, where will be the venerableness of your boasted science about divine natures? |
| 10214 | ------------------- In what manner then, says Syrianus, do ideas subsist according to the contemplative lovers of truth? |
| 10214 | And can he know this without knowing as much of those natures as it is possible for him to know? |
| 10214 | And can this be effected without knowing what are the natures which he surpasses, and what those are by which he is surpassed? |
| 10214 | And especially what indigence will there be of that which is subordinate? |
| 10214 | And if it be replied, Because it is a triangle; we may again inquire, But why because a triangle? |
| 10214 | And is not the pure the cause of the commingled? |
| 10214 | And what will be the generation of second from first natures? |
| 10214 | And what wonder is there, says Syrianus, if we should separate things which are so much distant from each other? |
| 10214 | And will the objector be hardy enough to say that every man is equal to this arduous task? |
| 10214 | And, if this be the case, what will that be which leads them to union with each other? |
| 10214 | But as these divine causes act for their own sake, and on account of their own goodness, do they not exhibit the final cause? |
| 10214 | But can any thing either belong to, or be affirmed of that, which is not? |
| 10214 | But how is this possible? |
| 10214 | But where will be the coordination of intellectuals to intelligibles? |
| 10214 | But who are the men by whom these latter interpreters of Plato are reviled? |
| 10214 | Can this be accomplished by every man? |
| 10214 | Do you not perceive what a length of sea separates you from the royal coast? |
| 10214 | Does it therefore move itself from one impulse to another? |
| 10214 | For how is it possible, it should not be indigent also so far as it is the one? |
| 10214 | For what will there be which does not participate of being? |
| 10214 | For whence can good be imparted, to all things, but from divinity? |
| 10214 | How can it? |
| 10214 | Is it not, however, here necessary to attend to the conception of Plato, that the united is not the one itself, but that which is passive[2] to it? |
| 10214 | Is then that which accedes the principle? |
| 10214 | Is therefore that which is properly self- moved the principle, and is it indigent of no form more excellent than itself? |
| 10214 | Is this then the principle of things? |
| 10214 | Let us consider then if the immovable is the most proper principle? |
| 10214 | May we not say, that this, if it is the united, will be secondary to the one, and that by participating of the one it becomes the united? |
| 10214 | Or can any one properly know himself without knowing the rank he holds in the scale of being? |
| 10214 | Or is it in a certain respect these, and in a certain respect not? |
| 10214 | Or is not this also, one and many, whole and parts, containing in itself, things first, middle, and last? |
| 10214 | Or may we not say that all things subsist in the one according to the one? |
| 10214 | Or was it because some heavy German critic, who knew nothing beyond a verb in mi, presumed to grunt at these venerable heroes? |
| 10214 | Shall we say then that body itself is the principle of the first essence? |
| 10214 | Shall we then say that it is the most perfect principle? |
| 10214 | Shall we, therefore, in the next place, direct our attention to the most simple of beings, which Plato calls the one being,[ Greek: en on]? |
| 10214 | Was it when the fierce champions for the trinity fled from Galilee to the groves of Academus, and invoked, but in vain, the assistance of Philosophy? |
| 10214 | When and whence did this defamation originate? |
| 10214 | Whence is it then that the dianoetic power concludes thus confidently that the Proposition is true of all triangles? |
| 10214 | Whence then does it derive the power of abiding? |
| 10214 | Whence then does it simply obtain the power of abiding? |
| 10214 | Whence therefore does the world derive its being? |
| 10214 | Whether however is it known and effable, or unknown and ineffable? |
| 10214 | Which of these therefore is by nature prior? |
| 10214 | or it is moved by something else, as, for instance, by the whole rational soul in the universe? |
| 40089 | A man needs to be healthy_ in_ his life, not apart from it, and what does life mean except the aggregate of his pursuits and activities? |
| 40089 | Among a few, with a corresponding depression in others, or in an extensive and equitable way? |
| 40089 | And save for matters of merely technical import, is it not possible to say of Aristotle''s Forms just what he said of Plato''s Ideas? |
| 40089 | Are men''s senses rendered more delicately sensitive and appreciative, or are they blunted and dulled by this and that form of social organization? |
| 40089 | Are their minds trained so that the hands are more deft and cunning? |
| 40089 | Are they consonant with the prevailing mood, and can they be rendered into the traditional hopes and fears of the community? |
| 40089 | As interruptions, they raise the questions: What does this shock mean? |
| 40089 | But where is there a corresponding human science and art? |
| 40089 | But would not the elimination of these traditional problems permit philosophy to devote itself to a more fruitful and more needed task? |
| 40089 | CHAPTER IV CHANGED CONCEPTIONS OF EXPERIENCE AND REASON What is experience and what is Reason, Mind? |
| 40089 | CHAPTER VIII RECONSTRUCTION AS AFFECTING SOCIAL PHILOSOPHY How can philosophic change seriously affect social philosophy? |
| 40089 | Can it organize itself into stable courses or must it be sustained from without? |
| 40089 | Can we trust it in science and in behavior? |
| 40089 | Do they stimulate and reinforce feeling, and fit into the dramatic tale? |
| 40089 | Does it not seem to be the intellectual task of the twentieth century to take this last step? |
| 40089 | Does it release capacity? |
| 40089 | Does the illustration involve a caricature of ways of philosophizing with which we are all familiar? |
| 40089 | Failing this, must he wander sceptical and disillusioned? |
| 40089 | How are individuals socially controlled? |
| 40089 | How does the modification in the traditional conception of the relation of experience and reason, the real and ideal affect logic? |
| 40089 | How far is it a sure ground of belief and a safe guide of conduct? |
| 40089 | How is my relation to the environment disturbed? |
| 40089 | How shall I alter my course of action to meet the change that has taken place in the surroundings? |
| 40089 | How shall I readjust my behavior in response? |
| 40089 | If so, how widely? |
| 40089 | If there is one_ summum bonum_, one supreme end, what is it? |
| 40089 | If this is the best possible, what would a world which was fundamentally bad be like? |
| 40089 | In what way then can individualism be said to come under the animadversions that have been passed? |
| 40089 | Is a Reason outside experience and above it needed to supply assured principles to science and conduct? |
| 40089 | Is curiosity awakened or blunted? |
| 40089 | Is it so shaky, shifting, and shallow that instead of affording sure footing, safe paths to fertile fields, it misleads, betrays, and engulfs? |
| 40089 | Is the capacity which is set free also directed in some coherent way, so that it becomes a power, or its manifestation spasmodic and capricious? |
| 40089 | Must man transcend experience by some organ of unique character that carries him into the super- empirical? |
| 40089 | Or is human experience itself worth while in its purposes and its methods of guidance? |
| 40089 | Or is it a quagmire as soon as we pass beyond a few low material interests? |
| 40089 | Or shall we be forced to arrange them all in an order of degrees from the highest good down to the least precious? |
| 40089 | Or shall we have recourse to what Bentham well called the_ ipse dixit_ method: the arbitrary preference of this or that person for this or that end? |
| 40089 | Shall we resort to the method that once brought such disrepute upon the whole business of ethics: Casuistry? |
| 40089 | They were at the lower end of the social scale, and how could light on the heavens, the highest, be derived from them? |
| 40089 | Was this apologetic tendency accidental, or did it spring from something in the logic of the notions that were employed? |
| 40089 | What concrete moving forces can be found? |
| 40089 | What has it done to ameliorate the evils of life, to rectify defects, to improve conditions? |
| 40089 | What is happening? |
| 40089 | What is its quality: is it merely esthetic, dwelling on the forms and surfaces of things or is it also an intellectual searching into their meaning? |
| 40089 | What is the chief source of the complaint of poet and moralist with the goods, the values and satisfactions of experience? |
| 40089 | What is the matter? |
| 40089 | What is the scope of experience and what are its limits? |
| 40089 | What or who is to decide the right of way when these ends conflict with one another, as they are sure to do? |
| 40089 | What should be done about it? |
| 40089 | What sort of individuals are created? |
| 40089 | What was to be done? |
| 40089 | When the play of interest is eliminated, what remains? |
| 40089 | Where are the inventions that justify its claim to be in possession of truth? |
| 40089 | Where is the moral progress that corresponds to our economic accomplishments? |
| 40089 | Where, Bacon constantly demands, where are the works, the fruits, of the older logic? |
| 40089 | Who would put even the higher art of the physician in healing the body, upon the level of the art of the priest in healing the soul? |
| 40089 | Who would put the art of the shoemaker on the same plane as the art of ruling the state? |
| 40089 | Why? |
| 19322 | Do ye not know that the saints shall judge the world? 19322 For if ye love them which love you, what reward have ye? |
| 19322 | Hath not God made foolish the wisdom of this world? 19322 --Has any one ever clearly understood the celebrated story at the beginning of the Bible-- of God''s mortal terror of_ science_?... 19322 --In the last analysis it comes to this: what is the_ end_ of lying? 19322 --Must I add that, in the whole New Testament, there appears but a_ solitary_ figure worthy of honour? 19322 --_What follows, then?_ That one had better put on gloves before reading the New Testament. 19322 And a dogma ofimmaculate conception"for good measure?... |
| 19322 | And if ye salute your brethren only, what do ye more_ than others_? |
| 19322 | And when one goeth through fire for his teaching-- what doth that prove? |
| 19322 | But the"will of God"had already been revealed to Moses.... What happened? |
| 19322 | But what actually happened? |
| 19322 | Can it be that this fact is not yet understood? |
| 19322 | Did n''t Kant see in the French Revolution the transformation of the state from the inorganic form to the_ organic_? |
| 19322 | Even to this day the crude fact of persecution is enough to give an honourable name to the most empty sort of sectarianism.--But why? |
| 19322 | How can any one call pious legends"traditions"? |
| 19322 | How is one to_ protect_ one''s self against science? |
| 19322 | Is all this properly understood? |
| 19322 | Is it understood at last,_ will_ it ever be understood,_ what_ the Renaissance was? |
| 19322 | It compares itself to the prophets...."Know ye not that ye are the temple of God, and_ that_ the spirit of God dwelleth in you? |
| 19322 | It was through woman that man learned to taste of the tree of knowledge.--What happened? |
| 19322 | One Jew more or less-- what did it matter?... |
| 19322 | Only then did the chasm of doubt yawn:"_ Who_ put him to death? |
| 19322 | So little is this true that it is almost a proof against truth when sensations of pleasure influence the answer to the question"What is true?" |
| 19322 | So to live that life no longer has any meaning:_ this_ is now the"meaning"of life.... Why be public- spirited? |
| 19322 | This_ frightful impostor_ then proceeds:"Know ye not that we shall judge angels? |
| 19322 | To what end the Greeks? |
| 19322 | What actual difference does it make to a civilized man, when there is a steel strike, whether the workmen win or the mill- owners win? |
| 19322 | What do I care for the contradictions of"tradition"? |
| 19322 | What follows therefrom? |
| 19322 | What is the meaning of a"moral order of the world"? |
| 19322 | Whom do I hate most heartily among the rabbles of today? |
| 19322 | Whom, then, does Christianity deny? |
| 19322 | Why labour together, trust one another, or concern one''s self about the common welfare, and try to serve it?... |
| 19322 | Why take any pride in descent and forefathers? |
| 19322 | Would God have done anything superfluous? |
| 19322 | [ 21] What does he do? |
| 19322 | _ What_ is Jewish,_ what_ is Christian morality? |
| 19322 | _ What_ was the only part of Christianity that Mohammed borrowed later on? |
| 19322 | _ what_ does it call"the world"? |
| 19322 | and if the world shall be judged by you, are ye unworthy to judge the smallest matters?" |
| 19322 | do not even the publicans so?" |
| 19322 | do not even the publicans the same? |
| 19322 | how much more things that pertain to this life?"... |
| 19322 | must a German first be a genius, a free spirit, before he can feel_ decently_? |
| 19322 | what was it_?" |
| 19322 | who had perhaps never experienced the rapturous_ ardeurs_ of victory and of destruction? |
| 19322 | who was his natural enemy?" |
| 48431 | Do you know anything higher than death?... 48431 What impels the Macedonian hero... to seek foreign lands? |
| 48431 | Above all, what would he have thought of Nietzsche, his own wild disciple? |
| 48431 | After the realisation of his Idea, what was there greater for him to do than to die?" |
| 48431 | Call spirits from the vasty deep: if they do not come, what of it? |
| 48431 | Christians, too, might say they had their heroes, their saints; but what sort of eminence was that? |
| 48431 | Did he think that such companionship and co- operation would go without gregarious feelings and ideal interests? |
| 48431 | For the theatre- goer, the function of scenery and actors is that they should please and impress him: but what, in the end, impresses and pleases him? |
| 48431 | Hence we find Nietzsche asking himself plaintively,"Why are the feeble victorious?" |
| 48431 | How can he persuade himself of something so evidently false? |
| 48431 | How much harm must I do to attain this good?" |
| 48431 | How should the truth, actual, natural, or divine, be an expression of the living will that attempts, or in their case despairs, to discover it? |
| 48431 | If I am nothing but the will to grow, how can I ever will to shrink? |
| 48431 | If other people are put thereby at a disadvantage, why should they not learn their lesson and adopt in their turn the methods of the superman? |
| 48431 | In the hope of sparing some obscure person a few groans or tears, would you deprive the romantic hero of so sublime a death? |
| 48431 | Is it absurdly arrogant? |
| 48431 | Is it wonderfully true? |
| 48431 | Is such transcendentalism impossibly sceptical? |
| 48431 | Is this mere fortune? |
| 48431 | It forbids him to ask,"At what price do I pursue this ideal? |
| 48431 | The world is my idea, new every day: what can I have to do with truth? |
| 48431 | What can lead serious thinkers, we may ask, into such pitfalls and shams? |
| 48431 | What chains victory to his footsteps and scatters before him in terror the countless hordes of his enemies? |
| 48431 | What is more patent than that a man may learn something by experience and may be trained? |
| 48431 | Who could be more intensely unintelligent than Luther or Rousseau? |
| 48431 | Who has a right to stand in the way of an enterprise begun in the face of this peril?" |
| 48431 | Why should these fruits of the spirit be uncongenial to it? |
| 48431 | Why should they not dote on blood and iron? |
| 48431 | Why should they not sink fondly into the manipulation of philological details or chemical elements, or over- ingenious commerce and intrigue? |
| 48431 | Would he not have judged Schopenhauer more kindly? |
| 48431 | Would he not impose a rather painful strain upon himself at times for the sake of that"spook,"victory? |
| 48431 | Would not a player wish his side to win? |
| 48431 | [ Pg 139] How could so fantastic an ideal impose on a keen satirist like Nietzsche and a sincere lover of excellence? |
| 48431 | [ Pg 84] CHAPTER VIII THE EGOTISM OF IDEAS When we are discussing egotism need we speak of Hegel? |
| 38907 | ''Would not genius be common as light if men trusted their higher selves?'' |
| 38907 | Does the body see,he asks,"and is the spirit blind? |
| 38907 | Shall we study the mathematics of the sphere,he says to the Cambridge scholars,"and not its causal essence also? |
| 38907 | What is the bad but lapse from good,--the good blindfolded? |
| 38907 | What is the use of telegraphy? 38907 What physical inquirer, since Euler, seeks anything in nature but forces and laws? |
| 38907 | And even molecules, the old atoms revived-- who defends them as anything but an hypothesis? |
| 38907 | And time and space, what are they? |
| 38907 | Are these opinions crude? |
| 38907 | But is not Jesus called in Scripture the Mediator? |
| 38907 | But, rejoined the friend, if abstinence from animal food leaves the animal out, does not partaking of vegetable food put the vegetable in? |
| 38907 | C. P. Cranch opens his lines to the ocean thus: Tell me, brothers, what are we? |
| 38907 | Can he believe that he was ever in the mood to write it? |
| 38907 | Can we be certain there was no mental hallucination? |
| 38907 | Do these proceedings threaten to sap the bulwarks on which men at present depend? |
| 38907 | Does he believe in personal immortality? |
| 38907 | Has he seen it these many years? |
| 38907 | Here it stands, generally accepted, under some form, by the Christian world, the undoubted occasion of much good; is it not better it should remain?" |
| 38907 | How came it, some will naturally ask, that such a man escaped the deadly consequences of such resolute introspection? |
| 38907 | How can it be proved that he said it? |
| 38907 | How could I be so captured and enthralled; so fascinated and bewitched? |
| 38907 | Is it a praiseworthy matter that I have spent five golden months in providing food for cows and horses? |
| 38907 | Is it not the highest duty that man should be honored in us?" |
| 38907 | Is it said that by men of old, bible men, God was seen, heard, clasped in human arms? |
| 38907 | Is it urged that the existence of an external world is a_ necessary_ postulate? |
| 38907 | Is not that the effect of the Lord''s Supper? |
| 38907 | Is not this to make vain the gift of God? |
| 38907 | Is not this to turn back the hand on the dial? |
| 38907 | Is the record of his saying it authentic? |
| 38907 | Is the soul reared on the primitive rock? |
| 38907 | Is this protest undiscriminating? |
| 38907 | Logic, mathematics, physics, are sciences: by virtue of what inherent peculiarity do they claim superior right to that high appellation? |
| 38907 | Might not the Being have made a false statement? |
| 38907 | Must not the man sink into a visionary, and waste his life in dream? |
| 38907 | Now what is there material in forces and laws? |
| 38907 | Prove its title? |
| 38907 | Shall we try and separate what God has joined? |
| 38907 | The outward world being removed, dissipated, resolved into impalpable thought, what substitute for it can be devised? |
| 38907 | The problem of modern philosophy may be thus stated:_ Have we or have we not ideas that are true of necessity, and absolutely? |
| 38907 | To the assertion that the Being announced himself as God,--the infinite, the eternal God,--the challenge straightway is given: To whom did he say it? |
| 38907 | Was not the calm equality they enjoyed well worth the honors of chivalry? |
| 38907 | Was this an echo from the German Jacobi, whose doctrine of Faith had been some time abroad in the intellectual world? |
| 38907 | What did it really signify? |
| 38907 | What harm doth it? |
| 38907 | What is beauty? |
| 38907 | What is force? |
| 38907 | What is life? |
| 38907 | What is matter? |
| 38907 | What is motion? |
| 38907 | What is this but Plato''s doctrine of innate, eternal and immutable ideas on the consideration of which all science is founded? |
| 38907 | What is this''Better,''this flying ideal but the perpetual promise of his Creator?" |
| 38907 | What led him to invest homely scenes and characters with sentiment, and what made this circumstance interesting to precisely that class of minds? |
| 38907 | What of newspapers? |
| 38907 | What recks such Traveller, if the bowers Which bloom and fade, like meadow flowers-- A bunch of fragrant lilies be, Or the stars of eternity? |
| 38907 | Where was there the indispensable basis for action and reaction? |
| 38907 | Wherefore now, asks Kant, are metaphysics so far behind logic, mathematics, and physics? |
| 38907 | Wherefore these futile lives of great men, these abortive flights of genius? |
| 38907 | Wherefore these heaps of conjecture, these vain attempts at solution? |
| 38907 | Who now speaks of atoms? |
| 38907 | Why not? |
| 38907 | Why? |
| 38907 | Would you stop the development of these notions? |
| 38907 | what is it to imperial Jove That this poor world refuses all his love? |
| 52945 | ''How do you account for memory?'' |
| 52945 | All these were essential to the effect-- and what has become of them? |
| 52945 | And if not recoverable, where at least and in what form does it exist? |
| 52945 | And when the target and flattened bullet have cooled down? |
| 52945 | Are they to be expected to see in the hare only the properties common to all the animals reviewed? |
| 52945 | But what is the meaning of the emphatic''when only''? |
| 52945 | Does he resemble a''successful and patriotic general''--a''benevolent monarch''--a''wise legislator''--a''virtuous man''? |
| 52945 | Does the body show any marks or traces of thought that may serve to revive ideas in the absence of objects? |
| 52945 | For why? |
| 52945 | Has a subject such or such an attribute? |
| 52945 | Have they also gone to warm the universe? |
| 52945 | How is the equivalence of energy maintained in this case? |
| 52945 | How then is it to be further explained? |
| 52945 | If a zoologist, for example, were to determine beforehand how many classes of animals there ought to be, would they not say he was acting improperly? |
| 52945 | Is there anything analogous to this sort of division in any science or branch of practical thought? |
| 52945 | The servant in piteous accents exclaimed,''What is the meaning of this treatment?'' |
| 52945 | The wife on seeing this said,''What hast thou done with the golden cup?'' |
| 52945 | To what shall it now be likened? |
| 52945 | Under what image is the ego figured that it should be capable of division? |
| 52945 | What has become of the force expended? |
| 52945 | What has_ place_ to do with the action of a universal law? |
| 52945 | What is its function in substantialism? |
| 52945 | What is to prevent his hearers from concluding that birds are furred animals and fishes quadrupeds? |
| 52945 | What sort of representation can subsist between one concrete stroke and every other concrete stroke? |
| 52945 | What then is_ x_? |
| 52945 | When the Samradian asked,''Where is the horse?'' |
| 52945 | Where did the information that the barometer is falling come from? |
| 52945 | Which are we to suppose the speaker meant us to understand? |
| 52945 | Why not? |
| 52945 | Why should a logical method be unsuitable for every sort of subject except those matters of logic that are beyond the mere elements?] |
| 52945 | Why then have more classes than these four? |
| 52945 | Would logicians themselves sanction such a classification in a natural science? |
| 1572 | ''And what was the subject of the poem?'' |
| 1572 | ''If they are the same, why have they different names; or if they are different, why have they the same name?'' |
| 1572 | ''What do you mean?'' |
| 1572 | And how was the tale transferred to the poem of Solon? |
| 1572 | And is all that which we call an intelligible essence nothing at all, and only a name? |
| 1572 | And is the thought expressed in them to be attributed to the learning of the Egyptian priest, and not rather to the genius of Plato? |
| 1572 | And what was the tale about, Critias? |
| 1572 | And whence came the tradition to Egypt? |
| 1572 | And( b) what proof is there that the axis of the world revolves at all? |
| 1572 | Are not the words,''The truth of the story is a great advantage,''if we read between the lines, an indication of the fiction? |
| 1572 | Are we right in saying that there is one world, or that they are many and infinite? |
| 1572 | But are probabilities for which there is not a tittle of evidence, and which are without any parallel, to be deemed worthy of attention by the critic? |
| 1572 | But then why, when things are divided after their kinds, do they not cease from motion? |
| 1572 | Did Plato derive the legend of Atlantis from an Egyptian source? |
| 1572 | For how can that which is divided be like that which is undivided? |
| 1572 | Has not disease been regarded, like sin, sometimes as a negative and necessary, sometimes as a positive or malignant principle? |
| 1572 | Have not many discussions arisen about the Atomic theory in which a point has been confused with a material atom? |
| 1572 | Have not the natures of things been explained by imaginary entities, such as life or phlogiston, which exist in the mind only? |
| 1572 | How came the poem of Solon to disappear in antiquity? |
| 1572 | How can matter be conceived to exist without form? |
| 1572 | How can we doubt the word of the children of the Gods? |
| 1572 | How can we doubt the word of the children of the gods? |
| 1572 | How or where shall we find another if we abandon this? |
| 1572 | How, then, shall we settle this point, and what questions about the elements may be fairly raised? |
| 1572 | In what relation does the archetype stand to the Creator himself? |
| 1572 | Indeed, when it is in every direction similar, how can one rightly give to it names which imply opposition? |
| 1572 | Is there any self- existent fire? |
| 1572 | May they not have had, like the animals, an instinct of something more than they knew? |
| 1572 | May we not claim for Plato an anticipation of modern ideas as about some questions of astronomy and physics, so also about medicine? |
| 1572 | Or is there anything more, my dear Timaeus, which has been omitted? |
| 1572 | Or rather was not the proposal too singular to be forgotten? |
| 1572 | Or that which is changing be the copy of that which is unchanging? |
| 1572 | Or, how can the essences or forms of things be distinguished from the eternal ideas, or essence itself from the soul? |
| 1572 | Or, how could space or anything else have been eternal when time is only created? |
| 1572 | Or, how could the Creator have taken portions of an indivisible same? |
| 1572 | Or, how could the surfaces of geometrical figures have formed solids? |
| 1572 | Or, how could there have been a time when the world was not, if time was not? |
| 1572 | Or, how could there have been motion in the chaos when as yet time was not? |
| 1572 | Or, how did chaos come into existence, if not by the will of the Creator? |
| 1572 | Plato himself proposes the question, Why does motion continue at all when the elements are settled in their places? |
| 1572 | SOCRATES: And what about the procreation of children? |
| 1572 | SOCRATES: And what did we say of their education? |
| 1572 | SOCRATES: Did we not begin by separating the husbandmen and the artisans from the class of defenders of the State? |
| 1572 | SOCRATES: Do you remember what were the points of which I required you to speak? |
| 1572 | SOCRATES: One, two, three; but where, my dear Timaeus, is the fourth of those who were yesterday my guests and are to be my entertainers to- day? |
| 1572 | SOCRATES: Then have I now given you all the heads of our yesterday''s discussion? |
| 1572 | The prelude is charming, and is already accepted by us-- may we beg of you to proceed to the strain? |
| 1572 | This being supposed, let us proceed to the next stage: In the likeness of what animal did the Creator make the world? |
| 1572 | This is the greatest boon of sight: and of the lesser benefits why should I speak? |
| 1572 | Were they not to be trained in gymnastic, and music, and all other sorts of knowledge which were proper for them? |
| 1572 | What is this but the atoms of Democritus and the triangles of Plato? |
| 1572 | What makes fire burn? |
| 1572 | What nature are we to attribute to this new kind of being? |
| 1572 | When we accuse them of being under the influence of words, do we suppose that we are altogether free from this illusion? |
| 1572 | and do all those things which we call self- existent exist? |
| 1572 | or are only those things which we see, or in some way perceive through the bodily organs, truly existent, and nothing whatever besides them? |
| 1572 | or created, and had it a beginning? |
| 1572 | or in what does the story consist except in the war between the two rival powers and the submersion of both of them? |
| 1572 | or why did Plato, if the whole narrative was known to him, break off almost at the beginning of it? |
| 5621 | Könnte es denn aber nicht auch notwendig einen Gott geben? |
| 5621 | ( 1775?) |
| 5621 | ( No date[ Amsterdam, 1770? |
| 5621 | B. M. 804. de 20? |
| 5621 | Ces livres malheuresement inondent l''Europe; mais quelle est la cause de cette inondation? |
| 5621 | D''òu vient- il donc? |
| 5621 | La Religion est elle nécessaire à la Morale et utile à la Politique? |
| 5621 | Mais souffrions nous qu''un cerveau brûlé insulte au plus noble emploi de la Societé?" |
| 5621 | Our friend Mr D''Alainville is to set out at the end of April to fetch the Archdutchess at Strasbourg and bring mask( ed)(?) |
| 5621 | Serait- il de Diderot? |
| 5621 | Superstitio error infanus est, amandos timet, quos colit violat; quid enim interest, utrum Deos neges, an infames? |
| 5621 | Which is the more consoling doctrine? |
| 5621 | Y a- t- il de plus salé, que la plupart des traits qui se trouvent dans la_ Théologie portative_? |
| 5621 | _ Discours sur les Miracles de Jesus Christ_( Amsterdam, 1780?). |
| 5621 | serait- il d''Helvetius? |
| 5621 | serait- il de Damilaville? |
| 54860 | But do the theoretical and the practical activity exhaust the whole of the spirit of man? |
| 54860 | But shall our ideals lose their value when we understand that they have no separate, transcendent reality? |
| 54860 | How could a knowledge be useless, which solves a problem rising from the womb of life? |
| 54860 | How could that ever be uncertain, which is a present product of our spirit? |
| 54860 | How, a history of philosophy, without the works, or at least the fragments of the works of the philosophers? |
| 54860 | If the concept is an elaboration of reality as a universal, how can we admit the existence of more than one concept? |
| 54860 | In literary criticism proper Croce distinguishes three successive phases, or moments, answering respectively to the questions: What have I read? |
| 54860 | It can ask itself: what is it?, and it can represent to itself that object in its concreteness. |
| 54860 | It is Pilate''s question:_ Quid est veritas?_ What is truth? |
| 54860 | It is Pilate''s question:_ Quid est veritas?_ What is truth? |
| 54860 | What is the value of that which I have read? |
| 54860 | What is then, it may be asked, the use of the laws? |
| 54860 | What, then, is intuition? |
| 54860 | Which is the genesis and fortune of this particular work? |
| 54860 | have the part and the whole, the individual and the cosmos, the finite and the infinite, any reality, one outside the other? |
| 54860 | is it something that can be detached from the universe and developed by itself? |
| 17522 | How is society to be held together? |
| 17522 | How is the King''s government to be carried on? |
| 17522 | What constitutes the study of a book? |
| 17522 | What constitutes the study of a book? |
| 17522 | [ 13] When the greatest philosophers talk thus, what is to be expected from the unphilosophic mob? 17522 And are there not many puzzling exercises in deciphering English authors? 17522 Be it so: is this habitually attended to in the teaching of these languages? 17522 Besides, what is the great objection to science, but that it is too puzzling for minds that are quite competent for the puzzles of Greek and Latin? 17522 But may it not be impossible to put the new wine into the sworn bottles? 17522 But what is the obvious mode of rewarding the difference? 17522 But what now of the mysterious_ union_ of the two great ultimate facts of human experience? 17522 But why should the teaching be so bad, and what is the hope of making it better? 17522 But, say many persons, is not gravity itself a mystery? 17522 By what recreative stimulants shall we irradiate the gloom of our idle hours and vacation periods? 17522 Can the creeds come scathless out of the ordeal? 17522 Does any one feel a doubt upon the point, as so stated? 17522 For what purpose or purposes is society maintained? 17522 Here is the Latin literature of one paper:--In what special branch of literature were the Romans independent of the Greeks? 17522 How far are the interests of the present life concerned in the form given to our conceptions of a future life? 17522 How long would it take, and what would be the way to establish in us a second nature on the point of cheerfulness? 17522 How many distinct studies can be carried on together? 17522 How much time should be given to the art of reading, and how much to subsequent meditating or ruminating on what has been read? 17522 How shall we decide between these extremes, or, if repudiating both, how shall we fix the mean? 17522 How shall we increase the number of such, so as to make them the rule rather than the exception? 17522 How, then, should we treat this Mystery according to the spirit of modern thought, according to the modern laws of explanation? 17522 If, however, we should begin the practice of seconding with ten, is one seconder enough for twenty, fifty, a hundred, or six hundred? 17522 Is a metaphysician more especially qualified to find out the truth? 17522 Is each one of us to be free to imagine for ourselves, or are we to submit to the dictation of others? 17522 Is it too much to infer that, without the extreme penalty, a reasonable conformity to the prevailing creed might also be secured? 17522 Is this really so? 17522 Is this right or is it wrong? 17522 Is this, too, kept in view as a predominating end? 17522 May not something be done to circumvent this vast problem? 17522 May there not be a greater extension given to maxims and forms of procedure already in existence? 17522 Must we, then, in the case of each, avoid aiming straight at the goal? 17522 On what grounds are we to make our preference between the different schemes of the supersensible world? 17522 Ought there not to be a scale of steady increase in the numbers whose opinions have been gained beforehand? 17522 Should this be granted, the next question is-- Ought these two classes of minds to be treated as equal in rights and privileges? 17522 Should you not retain the greater of the two languages? 17522 The consequences would be enormous, but would any of them be bad? 17522 The old thesis,What is Beauty?" |
| 17522 | The only possible retort was to ask,"What does your Excellency consider a necessity?" |
| 17522 | The point for us to consider is-- Are we likely to want any portion of it afterwards? |
| 17522 | The question now is-- What has been gained by it? |
| 17522 | The retort is sometimes made to this proposal-- Why omit Greek rather than Latin? |
| 17522 | Then, again, what are to be our amusements? |
| 17522 | To what language is Latin most nearly related; and what is the cause of their great resemblance? |
| 17522 | Under these circumstances, it is an irrevelant enquiry, to ask, Are Time and Space finite or infinite? |
| 17522 | We may reasonably demand of a system- builder-- Is he in the narrow way that leadeth to truth, or in the broad way that leadeth somewhere else? |
| 17522 | Well, why may not a preacher be formed on the same plan? |
| 17522 | What did the chief priest of Eleusis hope to attain by indicting Aristotle? |
| 17522 | What did the condemnation of Socrates do for the Athenian public? |
| 17522 | What interval should be allowed in passing from one to another? |
| 17522 | What is now the need for a University system, and what must the system be to answer that need? |
| 17522 | What should the followers of Newton and Locke say to this crowning instance of deep and awful mystery? |
| 17522 | What should we think of an Act passed to imprison whoever disputed the goodness of King Alfred, the Man of Ross, or Howard? |
| 17522 | What then do we gain by taking such a roundabout approach to our professional work? |
| 17522 | What, then, is the meaning that is so unhappily expressed? |
| 17522 | What, then, is to be the criterion of proper or improper imagination? |
| 17522 | Who was the first to employ the hexameter in Latin poetry, and in what poem? |
| 17522 | Why should we protect inferior illusions against the discovery of the superior? |
| 17522 | Why then are they kept up? |
| 17522 | Would not the pupil find puzzles and difficulties in Dante, or in Goethe? |
| 17522 | [ ARE TIME AND SPACE INFINITE?] |
| 17522 | must we look askance in some other direction? |
| 19833 | ( Comes with time?) |
| 19833 | And leaving on one side the proposition of the Divine, tell me, who would have known of Achilles, Ulysses, and all the other Greek and Trojan chiefs? |
| 19833 | And thou my heart, what solace can I bring As compensation to thy heavy pain? |
| 19833 | Are there any more discourses? |
| 19833 | As splendour through a glass, dost thou Believe that it through us will penetrate? |
| 19833 | At the empyreal heaven above the ether? |
| 19833 | Believe ye, oh ye blind, That from such ardent burning is derived The double passage, and those living founts Have had their elements from Vulcan? |
| 19833 | But what means the enthusiast when he says,"Leave, leave me, every other wish"? |
| 19833 | But what shall I say to you of the applause of the nymphs? |
| 19833 | Can ocean floods suffice to mitigate The ardour of those flames? |
| 19833 | Can one imagine why, if at the first his prey presents itself before his eyes, he does not instantly pounce upon it? |
| 19833 | Do you mean then, that the student and the philosopher are not more apt to receive this light than the ignorant? |
| 19833 | Do you think that this difficulty can be overcome? |
| 19833 | Does drop of water ever fall to earth In such a way as leads me to suppose It is not as the senses show it? |
| 19833 | Dost thou believe the flame will pass And leave the doors all wet behind That thou may''st feel the ardour of the same? |
| 19833 | Dost thou impel me to this dreadful fight? |
| 19833 | Explain what part does this seek to wound? |
| 19833 | First, because such an impediment can not exist in action, if( equally?) |
| 19833 | For example, by looking at the stars? |
| 19833 | For who may he be, that can honour in essence and real substance, if in such manner he can not understand it? |
| 19833 | Fortunae au ulla putatis dona carcere dolis? |
| 19833 | How can immobility, reality, entity, truth be contained in that which is ever different, and always makes and is made, other and otherwise? |
| 19833 | How do you mean that the mind aspires high? |
| 19833 | How does the burning flame from us derive Who of the sea the double parent are? |
| 19833 | How is it that we do not see the day, When from the mount Deukalion returns? |
| 19833 | How will it be with my soul, the divine intellect, and the law of nature? |
| 19833 | How, oh my heart, do waters gush from thee Like to the springs that bathe the Nereids''brows Which daily in the sun are born and die? |
| 19833 | If one and other of us both be hid, How can we move the beauteous god to pity? |
| 19833 | If so much fire''s enough for so much sphere, Say, say, oh eyes, What shall we do? |
| 19833 | If the waters are so many, why does Neptune not come to tyrannize over the kingdoms of the other elements? |
| 19833 | Into the sun and be incorporate there? |
| 19833 | It asks, what power is this, which is not put into action? |
| 19833 | Let us see here, what is the meaning of that burning arrow, around which is the legend: Cui nova plaga loco? |
| 19833 | So that with progress of this kind a greater and greater facility is acquired for mounting on high? |
| 19833 | Tell me my soul; what time and in what place Shall I thy deep transcendent woe assuage? |
| 19833 | Tell me, how did the eyes respond to the heart? |
| 19833 | These two powers of the soul, then, never are nor can be perfect for the object, if they refer to it infinitely? |
| 19833 | What can be more stupid than to be in pain about future things and absent ones which at present are not felt? |
| 19833 | What do you mean by that? |
| 19833 | What means that legend that is written above? |
| 19833 | What to thy riches have been added now, Oh god of the mad waves, To make thy foolish boasting rise so high?" |
| 19833 | What wish is that which moves thee still to hurt, Since this my heart of but one wound is made? |
| 19833 | What would''st thou more, sweet foe? |
| 19833 | When, oh unquiet and perturbed mind, Wilt thou the soul for debt and dole receive With heart, with spirit and the sorrowing eyes? |
| 19833 | Where are the inundated banks? |
| 19833 | Where are the lengthening shores, Where is the torrent to put out my flame, Or, failing this, to give it greater power? |
| 19833 | Where is he who will give coolness to the ardent fire? |
| 19833 | Where is the drop of water by which I may affirm through the eyes that which the senses deny? |
| 19833 | Wherefore being dead, speak I amidst the folk? |
| 19833 | Wherefore so captivated by that light? |
| 19833 | Who does not see how much evil has happened, and does happen, through the mind having been moved through similar facts to exalted affections? |
| 19833 | Who knows? |
| 19833 | Who will deny that nature upon me Has frowned more harshly than on you? |
| 19833 | Why rather stay a pilgrim here below Than open through the air and us a way? |
| 19833 | Why saturated and not roasted ye, If not of water but of fire I be? |
| 19833 | You ask in pity, wherefore lookest thou On that, on which to look is thy undoing? |
| 19833 | [ D][ D] Now, it may be asked, what is the state of a man who followeth the true Light to the utmost of his power? |
| 19833 | [ N] Carlyle says,"For matter, were it never so despicable, is spirit: were it never so honourable, can it be more?" |
| 19833 | [ W] Now say, afflicted heart, what canst thou bring To oppose against us with an equal force? |
| 19833 | how act In order to make known, or I, or you, For its deliverance, the sad plight of the soul? |
| 19833 | or slowest star Within the frozen circle of the north Offer umbrageous shade? |
| 19833 | through the door of the intellectual faculty; that of Goodness( intellect of Goodness?) |
| 19833 | where are the zeal and art With which to tranquillize the afflicted sense? |
| 16835 | Können wir noch Christen sein? |
| 16835 | Naturalism or Idealism? |
| 16835 | Was können wir heute aus Schiller gewinnen? |
| 16835 | And what is such a_ universal_ but something beyond the flow of the moment and beyond the realm of ordinary daily life? |
| 16835 | And what limits can be set to it? |
| 16835 | And yet what are objects in the external world without a subject to know them? |
| 16835 | Are there any reasons whatever for concluding that the whole universe is not co- operating_ now_ in its further development? |
| 16835 | Are these results capable of enriching that spirit of man when he becomes conscious of them? |
| 16835 | But granting that the possession of all these will come about, what then? |
| 16835 | But our question now is, Does the nature of man himself confirm such statements as have already been made? |
| 16835 | But the question arises, What is the power that acts and brings forth proofs concerning anything? |
| 16835 | But, as already hinted, is existence in space the only form of existence? |
| 16835 | But, indeed, what other than religion can all these conclusions mean? |
| 16835 | Does science give any hint of the presence of spiritual life anywhere in the universe? |
| 16835 | Does this constitute an impossible task for the Christian Church? |
| 16835 | Has the traditional fact this degree of certainty, and can not it be explained in any other way? |
| 16835 | How can men be moved from their inertia and their resentment against the deeper demands which spiritual life makes upon every human being? |
| 16835 | How can we expect fruition and bliss to follow on such lines? |
| 16835 | How is it possible to attain to a unity of interpretation where our life itself fails in the possession of a governing unity? |
| 16835 | If they mean so much, why can not they mean more? |
| 16835 | Is it not necessary for something which is_ not_ in space to make us aware of what is in space? |
| 16835 | Is it surprising, therefore, that philosophy has not succeeded,[ p.231] for centuries, in interesting or influencing the intelligent world at large? |
| 16835 | Is not this a sufficient justification for taking the"next step"? |
| 16835 | Is there a possibility of discovering such a synthesis? |
| 16835 | The problem is, How is each section to realise that there is a good present in what each other section presents? |
| 16835 | The question arises, What is reality? |
| 16835 | What are the over- personal spiritual norms and standards but stars by which to steer the direction of our course over the tempestuous sea of time? |
| 16835 | What better name can be given to it than a Spiritual Life in contradistinction to the life of Nature? |
| 16835 | What can it do but grant cosmic origin and validity to such ideals? |
| 16835 | What can these mean? |
| 16835 | What do we discover there? |
| 16835 | What has brought it about? |
| 16835 | What is all this that has happened? |
| 16835 | What is it capable of becoming? |
| 16835 | What is it now? |
| 16835 | What is it, then, that keeps the thing together? |
| 16835 | What is the individual potency that knows the world and passes beyond it? |
| 16835 | What is the secret of Eucken''s influence? |
| 16835 | What justification is there for granting spiritual life this cosmic significance? |
| 16835 | What must we do? |
| 16835 | What other can this be but a spiritual life higher not only than physical things but even than the will- relations which accrue from moment to moment? |
| 16835 | What psychology is able to fathom the soul of any individual? |
| 16835 | What reason is there for affirming that it can not be changed again? |
| 16835 | What, then, is the true meaning of Christianity? |
| 16835 | Where can it find a better guide to lead it to the waters of life than in Rudolf Eucken? |
| 16835 | Where does_ mind_ manifest itself to the senses? |
| 16835 | Where is that"something"that teaches us this? |
| 16835 | Where is the Ought? |
| 16835 | Who is able to assert this with entire assurance? |
| 16835 | Why has all this happened? |
| 16835 | Why has he a longing for the Absolute in opposition to such relativity, and through this plunges himself into the deepest sorrows and distractions? |
| 16835 | Why is not man satisfied with the relativity which so obstinately clings to his existence? |
| 16835 | Why should its evolution snap at its highest point? |
| 16835 | Why should we live on"hope and tarrying"when there is so much to be done and gained? |
| 16835 | Why stop short here, because infinitely much happens when the Many find their points of union and meaning in the One? |
| 16835 | Why? |
| 16835 | Without comparing the values of the higher and the lower elements, how is it ever possible to know what they are and what they mean? |
| 16835 | [ 16] And what are the hypotheses which science frames in order to explain phenomena but syntheses of factors framed in consciousness? |
| 16835 | [ 17] What are laws of Nature but mental constructions framed concerning similar ways of behaviour on the part of a large number of objects? |
| 16835 | [ 21] To what? |
| 16835 | _ Cf._ also_ Können wir noch Christen sein_? |
| 16835 | _ Können wir noch Christen sein_? |
| 27597 | ''He asked me,''says Bentham,[238]''what he could do for me? |
| 27597 | ''Why not happiness?'' |
| 27597 | ''Why,''he asked,''were the people miserable in lower Savoy?'' |
| 27597 | ''[ 409] How, then, are we to draw the line? |
| 27597 | And what was there to show for it? |
| 27597 | And why not? |
| 27597 | And_ how_ do you prove that you desire this result? |
| 27597 | Are the rules needlessly complex, ambiguous, calculated to give a chance to knaves, or to the longest purse? |
| 27597 | But can it be adequate? |
| 27597 | But what corresponds to this in the case of the moral and religious beliefs? |
| 27597 | But_ why_ do you desire this happiness? |
| 27597 | Do you know how they make it? |
| 27597 | Does it work efficiently for its professed ends? |
| 27597 | How are they to be induced to obey it? |
| 27597 | How can we decide any of the points which come up for discussion? |
| 27597 | How do they differ? |
| 27597 | How is it to be made responsible? |
| 27597 | How was it that the disciple came to be in such direct opposition to his master? |
| 27597 | How were those prizes generally obtained? |
| 27597 | How would the duke of Bedford like to be treated as the revolutionists were treating the nobility in France? |
| 27597 | If they would not reward their friends, he argued, why should he take up their cause by defending Christianity? |
| 27597 | If we escaped for the time, could we permanently resist the whole power of Europe? |
| 27597 | If''motives''can not be properly called good or bad, is there, he asks, nothing good or bad in the man who on a given occasion obeys a certain motive? |
| 27597 | In what parts? |
| 27597 | Is it worked in the interests of the nation, or of a special class, whose interests conflict with those of the nation? |
| 27597 | Is this not self- contradictory? |
| 27597 | It clearly enables the best man to win, for is he not himself the best man? |
| 27597 | Must the two principles, then, always conflict? |
| 27597 | Should a wife be allowed to give evidence against her husband? |
| 27597 | Should a witness be cross- examined? |
| 27597 | Should his evidence be recorded? |
| 27597 | THEORY What theory corresponds to this practical order? |
| 27597 | The argument raises the wider question, What are the true limits of legislative interference? |
| 27597 | The naïf expression of this doctrine by a great borough proprietor,''May I not do what I like with my own?'' |
| 27597 | The problems are:''what securities can be taken for the truth of evidence?'' |
| 27597 | The result of reading some histories is to raise the question: how people on the other side came to be such unmitigated fools? |
| 27597 | There are, he says,[462] three great questions: What government is for the good of the people? |
| 27597 | Therefore, all that is wanted is this distribution, and Mill''s first problem, What government is for the good of the people? |
| 27597 | This oddly omits the more obvious question, how can you be sure that your happiness will be promoted by the greatest happiness of all? |
| 27597 | This raises the question: What is the meaning of''that''? |
| 27597 | We may therefore in this case entirely separate the two questions: what leads men to think? |
| 27597 | What are the desirable properties of a''lot of punishment''? |
| 27597 | What are the''effects''of a law against robbery? |
| 27597 | What community? |
| 27597 | What generally makes a man lie, and how is lying to be made unpleasant? |
| 27597 | What if the two criteria differ? |
| 27597 | What is its relation to the desire for happiness? |
| 27597 | What is the church of England? |
| 27597 | What is the logical process implied? |
| 27597 | What is the process of verification? |
| 27597 | What is the use of you? |
| 27597 | What motives, then, should be strengthened or checked? |
| 27597 | What moves desire? |
| 27597 | What was required to escape from it? |
| 27597 | What, then, is an''intuition''? |
| 27597 | What, then, was the revelation made to the Benthamites, and to what did it owe its influence? |
| 27597 | Who was''Partizan''? |
| 27597 | Why did they not accept the means for producing the greatest happiness of the greatest number? |
| 27597 | Why not appeal to Utility at once? |
| 27597 | Why should that help be rejected? |
| 27597 | Why were they imposed upon by such obvious fallacies? |
| 27597 | Why, then, did Bentham''s message come upon his disciples with the force and freshness of a new revelation? |
| 27597 | Why, then, does Bentham omit the other questions? |
| 27597 | Why, then, should they have different spheres? |
| 27597 | [ 245] How, thought Bentham, can utility be dangerous? |
| 27597 | [ 401] What is the inference as to the son''s disposition in either case? |
| 27597 | [ 473] What is the''best''government? |
| 27597 | and what conclusions will they reach? |
| 27597 | and''what rules can be given for estimating the value of evidence?'' |
| 27597 | or rather, how would he answer them? |
| 27597 | or the defendant to give evidence about his own case? |
| 47588 | Am I not right? |
| 47588 | An aphorism of Nietzsche''s reads:"What is public opinion? |
| 47588 | And herewith he has arrived at his final answer to the question, What is culture? |
| 47588 | And my first question is this: What is the value of this man, is he interesting, or not? |
| 47588 | And shuddering it asketh: Who is to be master of the world? |
| 47588 | And what state is farthest removed from a state of culture? |
| 47588 | And who are the evil in this morality of the oppressed? |
| 47588 | Are you a musician? |
| 47588 | But can we say as much of the devil?--Are we not deceived? |
| 47588 | But does such a state exist? |
| 47588 | But what does that mean-- good? |
| 47588 | But what of the voice and judgment of conscience? |
| 47588 | But why do you not_ dig_ deeper here? |
| 47588 | But why happiness for the greatest number? |
| 47588 | But, my dear Sir, what a surprise is this!--Where have you found the courage to propose to speak in public of a_ vir obscurissimus_?... |
| 47588 | Can we not turn it upside- down? |
| 47588 | Clärchen''s song contains the words:"_ Himmelhoch jauchzend, zum Tode betrübt_"Who knows whether the latter is not the condition of the former? |
| 47588 | Could you give me one or two more Russian or French addresses to which there would be some_ sense_ in sending the pamphlet? |
| 47588 | Do you imagine that I am known in the beloved Fatherland? |
| 47588 | Especially they who call themselves the good, they sting in all innocence, they lie in all innocence; how could they be just towards me? |
| 47588 | Externally, I suppose, you lead a calm and peaceful life down there? |
| 47588 | Good for whom? |
| 47588 | Guess who come off worst in_ Ecce Homo_? |
| 47588 | Has he a self? |
| 47588 | Has my photograph reached you? |
| 47588 | Have I not sunk into deep wells? |
| 47588 | Have you consulted good oculists, the best? |
| 47588 | He replies: Why so hard, once said the charcoal to the diamond; are we not near of kin? |
| 47588 | How is he to find himself in himself, how is he to dig himself out of himself? |
| 47588 | I do not know whether the impression was so deep because I was so ill. Do you know Bizet''s widow? |
| 47588 | I feel for you in the North, now so wintry and gloomy; how does one manage to keep one''s soul erect there? |
| 47588 | Is it not rather evil?--Is not God refuted? |
| 47588 | Is not there a great deal that is hypothetical in your ideas of caste distinctions as the source of various moral concepts? |
| 47588 | Or do you perhaps think more favourably of present- day Germans? |
| 47588 | Our culture as a whole can not inspire enthusiasm, can it? |
| 47588 | Was spricht die tiefe Mitternacht? |
| 47588 | What better way is there of being one in our day than that of"missionising"one''s disbelief in culture? |
| 47588 | What do you think about it? |
| 47588 | What is the reason of all this? |
| 47588 | What kind of a nature is it that carries this savage hatred of philistinism even as far as to David Strauss? |
| 47588 | What kind of a nature is it that so passionately defines culture as the worship of genius? |
| 47588 | What kind of a writer is it who warns us with such firm conviction against the dangers of historical culture? |
| 47588 | What, then, is the past history of this responsibility, this conscience? |
| 47588 | When does a state of culture prevail? |
| 47588 | Where may I send you the_ Twilight of the Idols_? |
| 47588 | Whither hath time gone? |
| 47588 | Who was most isolated, Ibsen or Nietzsche? |
| 47588 | Why not for once say the_ full_ truth about it? |
| 47588 | Why should not a day from my seventieth year be exactly like my day to- day? |
| 47588 | Why so hard? |
| 47588 | _ What saith the deep midnight_? |
| 47588 | and deceived deceivers, all of us?... |
| 17771 | And has he not sung it in falsetto? |
| 17771 | And how, may I ask, has it become a part of my genius? |
| 17771 | And might not men then turn out to have been mere explosives, in which energy was stored for convenient digestion by that superior creature? |
| 17771 | And preaching what? |
| 17771 | And what is the modernist, who would embrace it all, but a freethinker, with a sympathetic interest in religious illusions? |
| 17771 | And why? |
| 17771 | And why? |
| 17771 | But how shall these two pronouncements be made? |
| 17771 | But how shall we satisfy ourselves now whether, for instance, Christianity is holding its own? |
| 17771 | But if the age of partial heresy is past, has not the age of total heresy succeeded? |
| 17771 | But is life, we may ask, the same thing as the circumstances of life on earth? |
| 17771 | But is not the cool abstract piety of the genteel getting more than it asks for? |
| 17771 | But was that the note set down for him in the music? |
| 17771 | But when this age is past, might not that weakness be a source of strength again? |
| 17771 | Creation unpremeditated? |
| 17771 | Do we not feel something of this sort ourselves in love, in art, in religion? |
| 17771 | Do you understand? |
| 17771 | Does that painful effort, for instance, occur always? |
| 17771 | From what, indeed, does the society of nature liberate you, that you find it so sweet? |
| 17771 | God a sort of young poet or struggling artist? |
| 17771 | Have there been, we may ask, any successful efforts to escape from the genteel tradition, and to express something worth expressing behind its back? |
| 17771 | How did it reach the conception of that end, which had never been realised before, and which no existent nature demanded for its fulfilment? |
| 17771 | How did the effort, once made specific, select the particular matter it was to transform? |
| 17771 | How shall we know that our expectation is fulfilled, if we do not know directly that we had such an expectation? |
| 17771 | How shall we reconcile these conflicting impressions? |
| 17771 | How should a system so local, so accidental, and so unstable as Kant''s be prescribed as a sort of catechism for all humanity? |
| 17771 | How should it loosen or dissolve that engine, as your philosophy evidently professes that it must? |
| 17771 | How then should the souls be substituted for the bodies, and abolish them? |
| 17771 | How would Shelley, for instance, stand such a test? |
| 17771 | Imagine such mindless pleasure, as intense and prolonged as you please, and would you choose it? |
| 17771 | Is it a ghost of Calvinism, returned with none of its old force but with its old aspect of rigidity? |
| 17771 | Is it the moral source, as he seems to suggest, of the good and miraculous fruits that follow? |
| 17771 | Is it your good? |
| 17771 | Is not this new theology a little like superstition? |
| 17771 | Is the spirit of life, that marks and judges those circumstances, itself nothing? |
| 17771 | Is, namely, the pragmatic account of truth intended to cover all knowledge, or one kind of knowledge only? |
| 17771 | It is hardly( is it?) |
| 17771 | It may be expressive of human experience, it may be poetical; but how should anyone who really coveted truth suppose that it was true? |
| 17771 | May he not have in all this a key to the consciousness of other creatures? |
| 17771 | On the other more profound view, however, might not personal immortality be secured? |
| 17771 | Or are they irreducible events, and units of mechanism by themselves? |
| 17771 | Or shall we rather abandon the orthodox principle that an important subject- matter and a sane spirit are essential to great works? |
| 17771 | Other animal minds are but human minds arrested; men at last( what men, I wonder?) |
| 17771 | The only question therefore is: Do processes such as nutrition and reproduction arise by a combination of such events as the fall of apples? |
| 17771 | The world a gradual improvisation? |
| 17771 | To what, then, shall we attribute the formation of birds? |
| 17771 | What is this creative purpose, that must wait for sun and rain to set it in motion? |
| 17771 | What is this life, that in any individual can be suddenly extinguished by a bullet? |
| 17771 | What is this whole phenomenon of religion but human experience interpreted by human imagination? |
| 17771 | What is this_ elan- vital_, that a little fall in temperature would banish altogether from the universe? |
| 17771 | What now is M. Bergson''s solution? |
| 17771 | What shall we say of this strangely unreal and strangely personal religion? |
| 17771 | When the idealist studies astronomy, does he learn anything about the stars that God made? |
| 17771 | Who can tell what vagary or what compromise may not be calling itself Christianity? |
| 17771 | Who knows which of them may not gather force presently and carry the mind of the coming age steadily before it? |
| 17771 | Who would have thought there was such stuff in me?" |
| 17771 | Why did it choose that particular end to strive for? |
| 17771 | Why did this matter respond to the disembodied effort that it should change its habits? |
| 17771 | Why does he not become one in name also? |
| 17771 | Why seek to dominate passion by understanding it? |
| 17771 | Why should he not bring all its cold and recalcitrant members up to his own level of insight? |
| 17771 | Why should he not remain in the church? |
| 17771 | Why then is the martyr, who sacrifices everything to one attraction, distinguished from the criminal or the fool, who do the same thing? |
| 17771 | Why then strain the inquiry? |
| 17771 | Why, for instance, has M. Bergson such a horror of mechanical physics? |
| 17771 | [ 6] Yet if life is the only substance, how is such a risk of death possible at all? |
| 17771 | are you still troubled by that? |
| 44949 | ''Do you understand it, Major?'' |
| 44949 | ''I say, Ferrier, do you mean to say this is intelligible to the meanest understanding?'' |
| 44949 | ''Is it not enough for a man that he is_ himself_? |
| 44949 | ''Then what is her avocation?'' |
| 44949 | ''What is EVIDENCE? |
| 44949 | ''What is TRUTH? |
| 44949 | And how, we may ask, can this be done? |
| 44949 | And what did it amount to? |
| 44949 | And what has Reid to show for his beliefs? |
| 44949 | And, Mr. Brown, is it not absurd to hold the reverse? |
| 44949 | And, Mr. Brown, is this quite true? |
| 44949 | Answer approached by raising question: What is the essential quality in all food-- the quality which makes food food? |
| 44949 | But why an_ introduction_ to metaphysics? |
| 44949 | Can we not have a rational explanation of the world and of ourselves? |
| 44949 | Can we not, that is, attain to freedom? |
| 44949 | Did you never feel how much you revolted from being fixed and determined? |
| 44949 | Do n''t you see that"the Beyond"all human thought and knowledge is itself_ a category_ of human thought? |
| 44949 | Else why was it never hit upon until now?... |
| 44949 | Ferrier says:--''What is the Beginning of Philosophy? |
| 44949 | Ferrier, and many others, asked the question, Are these alternatives exhaustive? |
| 44949 | God knows what is to become of the University with all these breaks upon its old society; and where can we supply such a place as Ferrier''s?'' |
| 44949 | Hence we have a dualistic system given us to start with, and the question is how the two sides are to be connected? |
| 44949 | His work was done; it might seem unfinished-- what work is ever complete? |
| 44949 | How can we know that the self exists; and if, like Malebranche, we speak of God revealing substance to us, how do we know about God? |
| 44949 | How, then, was the difficulty met? |
| 44949 | If this be an_ introduction_ to metaphysics, pray, Mr. Pundit, what and where are metaphysics themselves? |
| 44949 | Is it just a mechanical union of two antitheses, or is it something more? |
| 44949 | Is it not then a bold and original stroke to show that when a thing passes into absolute incogitability we cease that instant to be ignorant of it? |
| 44949 | Is not a man''s experience the whole developed contents of his consciousness? |
| 44949 | Is the Beginning of Philosophy a bodily want? |
| 44949 | The fundamental question is,''What is the_ one_ feature which is identical, invariable, and essential in all the varieties of our knowledge?'' |
| 44949 | Through their liberalism tests had been practically abolished: was another test, far more exacting than the last, to be substituted in their place? |
| 44949 | Was it worth the labour of so many years of toil? |
| 44949 | We have our custom of regarding things, another has his-- who can say which is correct? |
| 44949 | What cause, he asked, had a body like the Council to say originality was to be proscribed and independence utterly forbidden? |
| 44949 | What does this theory of Immediate Perception, which Reid puts forward as the solution, mean? |
| 44949 | What is EXPERIENCE? |
| 44949 | What is the first proposition of the lectures? |
| 44949 | What is the nutritive quality in knowledge? |
| 44949 | What more would I be? |
| 44949 | What then is the object of the hunger of the soul? |
| 44949 | What then, he asks, of Dr. Reid and his School of Common- Sense? |
| 44949 | What then, we may ask, is the Truth that has to be pursued? |
| 44949 | What think you?'' |
| 44949 | What, then, is the Beginning of all things and consequently the Beginning of Philosophy? |
| 44949 | What, then, makes a man what he is? |
| 44949 | What, then, was the work which Ferrier placed before himself when he commenced to write upon and teach philosophy? |
| 44949 | Who is there who can reply? |
| 44949 | Why not? |
| 44949 | Why would I be_ mind_? |
| 44949 | Will you tell me why you and Kant and others do n''t make_ existence_ a category of human thought? |
| 44949 | _ I_ am; what more would I have? |
| 4723 | And if so, what cause can be assigned of so widespread and predominant an error? |
| 4723 | And is not this a direct repugnancy, and altogether inconceivable? |
| 4723 | Are all these but so many chimeras and illusions on the fancy? |
| 4723 | BUT DO NOT YOU YOURSELF PERCEIVE OR THINK OF THEM ALL THE WHILE? |
| 4723 | But how are we enlightened by being told this is done by attraction? |
| 4723 | But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? |
| 4723 | But why should we trouble ourselves any farther, in discussing this material SUBSTRATUM or support of figure and motion, and other sensible qualities? |
| 4723 | But, since one idea can not be the cause of another, to what purpose is that connexion? |
| 4723 | But, you will insist, what if I have no reason to believe the existence of Matter? |
| 4723 | Does it not suppose they have an existence without the mind? |
| 4723 | For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? |
| 4723 | For how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind? |
| 4723 | For, what are the fore- mentioned objects but the things we perceive by sense? |
| 4723 | If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? |
| 4723 | May we not, for example, be affected with the promise of a GOOD THING, though we have not an idea of what it is? |
| 4723 | Must we suppose the whole world to be mistaken? |
| 4723 | What must we think of Moses''rod? |
| 4723 | What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? |
| 4723 | What therefore becomes of the sun, moon and stars? |
| 4723 | What therefore can be meant by calling matter an occasion? |
| 4723 | Why does not an empty case serve as well as another? |
| 4723 | Would not a man be deservedly laughed at, who should talk after this manner? |
| 4723 | and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? |
| 4723 | and is it possible to separate, even in thought, any of these from perception? |
| 4723 | and what do we PERCEIVE BESIDES OUR OWN IDEAS OR SENSATIONS? |
| 4723 | was it not really turned into a serpent; or was there only a change of ideas in the minds of the spectators? |
| 4723 | what if I can not assign any use to it or explain anything by it, or even conceive what is meant by that word? |
| 9199 | And whence did He derive the material for it?" |
| 9199 | But then arises the other great question:"How is this primary mass related to the cosmic ether? |
| 9199 | Do these two original substances stand in fundamental and eternal antithesis to one another? |
| 9199 | Is there such a thing? |
| 9199 | Or was it the mobile ether itself, perhaps, that originally engendered the heavy mass? |
| 9199 | Structure: dynamical; Structure: atomic, discontinuous, continuous, elastic substance, inelastic substance, not composed of atoms(?) |
| 9199 | What was He doing before creation? |
| 9199 | composed of atoms(?)] |
| 7514 | But how could the active principle, or God, be conceived of as a body? |
| 7514 | But may not one man we ask be more nearly wise or more nearly happy than another? |
| 7514 | Did the Stoics then regard the universe as finite or as infinite? |
| 7514 | For what was to be made of such things as the meaning of words, time, place, and the infinite void? |
| 7514 | For why should it stir his anger to see another in his ignorance injuring himself? |
| 7514 | How then was the impression which had reality behind it to be distinguished from that which had not? |
| 7514 | If you say truly that you are telling a lie, are you lying or telling the truth? |
| 7514 | Is it possible then, even on Stoic principles, for reason to work without something different from itself to help it? |
| 7514 | Is reason simply the guiding, and impulse the motive power? |
| 7514 | Or must we say that reason is itself a principle of action? |
| 7514 | Sextus Empiricus... 225? |
| 7514 | Stobaeus... 500? |
| 7514 | To what, asks Cicero in his Offices, are we to look for training in virtue, if not to philosophy? |
| 7514 | What then we must now ask is the relation of reason to impulse as conceived by the Stoics? |
| 7514 | What was the Stoic outlook upon the universe? |
| 919 | But why,they will insist,"was the wind blowing, and why was the man at that very time walking that way?" |
| 919 | And why should all be so fitted into one another as to leave no vacuum? |
| 919 | I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? |
| 919 | If all things follow from a necessity of the absolutely perfect nature of God, why are there so many imperfections in nature? |
| 919 | If anyone asks me the further question, Why are we naturally so prone to divide quantity? |
| 5683 | But how is the consciousness, of that moral law possible? |
| 5683 | But is any other solution that has been attempted, or that may be attempted, easier and more intelligible? |
| 5683 | But what name could we more suitably apply to this singular feeling which can not be compared to any pathological feeling? |
| 5683 | Now, how is the practical use of pure reason here to be reconciled with the theoretical, as to the determination of the limits of its faculty? |
| 5683 | Quid statis? |
| 5683 | Thus the question:"How is the summum bonum practically possible?" |
| 5683 | What, then, is to be done in order to enter on this in a useful manner and one adapted to the loftiness of the subject? |
| 5683 | Why is this? |
| 971 | ), men in so far as they agree in nature, would be at variance one with another? |
| 971 | For why is it more lawful to satiate one''s hunger and thirst than to drive away one''s melancholy? |
| 971 | If this instance seems incredible, what shall we say of infants? |
| 971 | Note.- Someone may ask how it would be, if the highest good of those who follow after virtue were not common to all? |
| 971 | Proof.- If it be asked: What should a man''s conduct be in a case where he could by breaking faith free himself from the danger of present death? |
| 971 | Would not his plan of self- preservation completely persuade him to deceive? |
| 18819 | But is this a sufficient reason why philosophers should desist from such researches and leave superstition still in possession of her retreat? 18819 But it will be said, is this all that Pure Reason can do when it gazes out beyond the bounds of experience? |
| 18819 | For what is meant by liberty, when applied to voluntary actions? 18819 What signifies his barren shine Of moral powers and reason? |
| 18819 | Why then eternal punishment for the temporary offences of so frail a creature as man? 18819 A wife? 18819 And after all, what satisfaction is there in that infinite progression? 18819 And even if it were, why did you prefer to make it after the one fashion rather than the other? 18819 And what can you say more, allowing all your suppositions and reasonings? 18819 And what is the use of a substratum to things which, for anything we know to the contrary, are capable of existing by themselves? 18819 And, if the substance of the soul is defined as that in which perceptions inhere, what is meant by the inherence? 18819 Are you not surprised that we could keep our popularity, notwithstanding this imputation, which my friends could not deny to be well founded? |
| 18819 | Books? |
| 18819 | But if all the contents of the mind are innate, what is meant by experience? |
| 18819 | But if we stop and go no farther; why go so far? |
| 18819 | But is this constant conjunction observable in human actions? |
| 18819 | But to what can all this serve? |
| 18819 | But what determines your likings and dislikings? |
| 18819 | But what is an existence in the universe but an impression? |
| 18819 | But what passion shall we have recourse to, for explaining an effect of such mighty consequence? |
| 18819 | But what reason have we to expect that any such government will ever be established in Great Britain, upon the dissolution of our monarchy? |
| 18819 | But who is there that ever heard of such an instinct? |
| 18819 | But, if the necessary connexion of our acts with our ideas has always been acknowledged in practice, why the proclivity of mankind to deny it words? |
| 18819 | Can any one approve of Alexander''s rage, who intended to exterminate a whole nation because they had seized his favourite horse Bucephalus? |
| 18819 | Did you make your own constitution? |
| 18819 | Firstly, has it a cause; and, if so, what is its cause? |
| 18819 | For how few of our past actions are there of which we have any memory? |
| 18819 | For it is obviously impossible to answer the question, What can we know? |
| 18819 | For what is meant by_ innate_? |
| 18819 | For what is there in this subject, which should occasion a different conclusion or inference? |
| 18819 | Fundamentally, then, philosophy is the answer to the question, What can I know? |
| 18819 | Grace? |
| 18819 | Has he not then a"generic idea"of rags and dirt associated with the idea of aversion, and that of sleek broadcloth associated with the idea of liking? |
| 18819 | Have we not the same reason to trace the ideal world into another ideal world, or new intelligent principle? |
| 18819 | Honour? |
| 18819 | How can we satisfy ourselves without going on_ in infinitum_? |
| 18819 | How did the further stage of theology, monotheism, arise out of polytheism? |
| 18819 | If conceivable, what evidence is there of it? |
| 18819 | If it be said that the event exceeds the power of natural causes, what can justify such a saying? |
| 18819 | In practice, again, what difference does any one make between natural and moral evidence? |
| 18819 | Independence? |
| 18819 | Is it not experience which renders a dog apprehensive of pain when you menace him, or lift up the whip to beat him? |
| 18819 | Is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses of the enemy?... |
| 18819 | Is it your contrivance that one thing is pleasant and another is painful? |
| 18819 | Is such inherence conceivable? |
| 18819 | It may be so, but how is the assertion, that it is so, to be tested? |
| 18819 | Kant has said that the business of philosophy is to answer three questions: What can I know? |
| 18819 | Nay, might not an acute German critic discern therein a reminiscence of that eminently Scottish institution, a"Holy Fair"? |
| 18819 | Nothing more than two articles of faith? |
| 18819 | Or is this a subject in which new discoveries can be made? |
| 18819 | Or, are new elements of consciousness, products of an innate potentiality distinct from sensibility, added to these? |
| 18819 | Or, are only the sensational terms of the series actually represented in consciousness? |
| 18819 | Secondly, is it followed by any effect, and if so, what effect does it produce? |
| 18819 | That the"other side"of nature, if there be one, is governed on different principles from this side? |
| 18819 | Thus, in order to answer three out of the four subordinate questions into which What can I know? |
| 18819 | What alteration has happened to give rise to this new idea of_ connexion_? |
| 18819 | What ought I to do? |
| 18819 | What would you have more? |
| 18819 | When does it lose its primitive identity and become a new thing? |
| 18819 | Whence, do you think, can such philosophers derive their idea of the gods? |
| 18819 | While, finally, inasmuch as What can I know? |
| 18819 | Who has not"fancied"he heard a noise; or has not explained inattention to a real sound by saying,"I thought it was nothing but my fancy"? |
| 18819 | Why not stop at the material world? |
| 18819 | Will you set up profane reason against sacred mystery? |
| 18819 | Would you know the sentiments, inclinations, and course of life of the Greeks and Romans? |
| 18819 | You start abstruse doubts, cavils, and objections: You ask me what is the cause of this cause? |
| 18819 | and For what may I hope? |
| 18819 | had worked a miracle? |
| 18819 | vous voilà... vous voilà ici?_ Cette phrase dura un quart d''heure sans qu''il pût en sortir. |
| 23640 | And you have n''t gone to Athens yet? |
| 23640 | But in what way would you have us bury you? |
| 23640 | But it is not all to you? |
| 23640 | But what shall I do? |
| 23640 | Does death end all? |
| 23640 | For not completing the task? |
| 23640 | How do you manage to find so many Indian relics? |
| 23640 | I am Alexander-- is there not something I can do for you? |
| 23640 | I believe,ventured the interrogator--"I believe, Herr Schopenhauer, that you yourself live at Berlin?" |
| 23640 | I hear Herbert Spencer lives in Brighton-- do you ever see him? |
| 23640 | Is there anything else? |
| 23640 | Of Thoreau? |
| 23640 | Spencer-- Spencer? 23640 What am I?" |
| 23640 | What can I do? |
| 23640 | What is this strange outcry? |
| 23640 | Where shall we bury you? |
| 23640 | Who is this strange person who is intent upon spoiling the play? |
| 23640 | A lady once asked John Burroughs this question:"What would become of this world if everybody in it patterned after Henry Thoreau?" |
| 23640 | All the best people in Concord, who had sons, sent them to Harvard-- why should n''t the Thoreaus? |
| 23640 | And I said to the manager,"Why this misuse of time and effort? |
| 23640 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature? |
| 23640 | And the answer was,"Waldo, why are you not here?" |
| 23640 | And who shall say where originality ends and insanity begins? |
| 23640 | Art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? |
| 23640 | But Socrates replied to his well- meaning friend,"Think you I have not spent my whole life in preparing for this one thing?" |
| 23640 | But this does not long satisfy, for we begin to ask,"What is this One?" |
| 23640 | But who shall say whether the father by that provision in his will did not drive home a stern lesson in economy? |
| 23640 | Could M. de Voltaire suggest a way in which her manuscript might be lightened up so the public executioner would deign to notice it? |
| 23640 | Did he ripen? |
| 23640 | Did the closest observer on the continent cease work and grow discouraged when sight failed? |
| 23640 | Do you acknowledge the divinity of Jesus Christ?" |
| 23640 | Does it not say somewhere,"The Lord reigneth, let the earth rejoice"? |
| 23640 | Dost thou exist, then, to take thy pleasure, and not for action or exertion? |
| 23640 | Dost thou think that a false opinion has less power than the bile in the jaundiced, or the poison in him who is bitten by a mad dog? |
| 23640 | Emerson, hearing of the trouble, hastened to the jail, and reaching the presence of the prisoner asked sternly,"Henry, why are you here?" |
| 23640 | HERBERT SPENCER What knowledge is of most worth? |
| 23640 | How can her follies injure me? |
| 23640 | How could Seneca read her true character when it had not really been formed? |
| 23640 | How could she go plump herself in his lap, pull his ears and tell him he was a fool? |
| 23640 | How did it get here? |
| 23640 | How, then, can man be released from this life of misery and pain? |
| 23640 | If Ruskin had not been much interested in painters, would he have written scathing criticisms about them? |
| 23640 | If so, why, and if not, why not?" |
| 23640 | If you always get the desirable things, how do you know what you would do if you did n''t have them? |
| 23640 | In Florida, where flowers bloom the whole year through, even the bees quit work and say,"What''s the use?" |
| 23640 | In his"Metaphysics of Love,"Schopenhauer says:"We see a pair of lovers exchanging longing glances-- yet why so secretly, timidly and stealthily? |
| 23640 | Is he smart? |
| 23640 | Is it like those folks who claim to be on friendly terms with princes: If I do not know anything about God, why should I pretend I do?" |
| 23640 | Kant''s lifelong researches revolve around four propositions: 1. Who am I? |
| 23640 | Life is our heritage-- we all have so much vitality at our disposal-- what shall we do with it? |
| 23640 | Look back on your own career-- your first dawn of thought began in an inquiry,"Who made all this-- how did it all happen?" |
| 23640 | May I, or not?" |
| 23640 | Men too much abused must have some merit, or why should the pack bay so loudly? |
| 23640 | Moliere had changed his name from Poquolin-- and was he not really following in Moliere''s footsteps, even to suffering disgrace and public odium? |
| 23640 | No book is of much importance; the vital thing is: What do you yourself think? |
| 23640 | Now, let such an idea get into the head of the average freshman and what will be the result? |
| 23640 | Or have I been made for this, to lie in the bedclothes and keep myself warm? |
| 23640 | Question, was this action commendable? |
| 23640 | Some young women, seeing him there, laughed, and one asked,"Is it alive?" |
| 23640 | Spinoza desired to be honest, and so asked for a special dispensation in his favor, as he was to be a teacher-- could he study the Latin language? |
| 23640 | The first question of the astonished official was,"Will M. de Voltaire have the supreme goodness to explain where he stole all this money?" |
| 23640 | The people with credulity plus, however, always close our mouths with this,"If it is n''t spirits, what in the world is it?" |
| 23640 | The question is sometimes asked,"How can one eat his cake and keep it too?" |
| 23640 | Then he turned the tables and asked the interrogator a question:"Did you ever happen, accidentally, to say anything while you were preaching?" |
| 23640 | This is a problem that Boston has before it today: Shall free speech be allowed on the Common? |
| 23640 | Unhappy am I, because this has happened to me? |
| 23640 | What am I? |
| 23640 | What are you industrious about? |
| 23640 | What can I do? |
| 23640 | What can I know? |
| 23640 | What follows hence? |
| 23640 | What if we should order the painter to quit his canvas, the sculptor to lay aside his tools, the farmer to leave the soil? |
| 23640 | What is Will? |
| 23640 | What more dost thou want when thou hast done a man a service? |
| 23640 | What, then, is that which is able to enrich a man? |
| 23640 | Where did it come from? |
| 23640 | Where is the road that leads to Salvation? |
| 23640 | Who is Herbert Spencer?" |
| 23640 | Why do n''t they take the hint? |
| 23640 | Why then am I angry? |
| 23640 | Why, then, am I dissatisfied if I am going to do the things for which I exist, and for which I was brought into the world? |
| 23640 | Will the exoteric, peripatetic school come back? |
| 23640 | or"What is Mind?" |
| 23640 | resolves itself into,"What must I do?" |
| 23640 | why may not science become a religion? |
| 38145 | Can we not upset every standard? 38145 113= Christianity as Antiquity.=--When on a Sunday morning we hear the old bells ringing, we ask ourselves: Is it possible? 38145 34= For Tranquility.=--But will not our philosophy become thus a tragedy? 38145 54= Falsehood.=--Why do men, as a rule, speak the truth in the ordinary affairs of life? 38145 70= Execution.=--How comes it that every execution causes us more pain than a murder? 38145 A question seems to weigh upon our tongue and yet will not put itself into words: whether one_ can_ knowingly remain in the domain of the untruthful? 38145 All this for a Jew crucified two thousand years ago who said he was God''s son? 38145 And if we are dupes are we not on that very account dupers also? 38145 Are these moral deeds miracles because they are, in Schopenhauer''s phraseimpossible and yet accomplished"? |
| 38145 | As the brain inquires: whence these impressions of light and color? |
| 38145 | Besides, what is the burning alive of one individual compared with eternal hell pains for everybody else? |
| 38145 | But how can these motives be distinguished from the desire for truth? |
| 38145 | But is there any sort of intentional injury in which our existence and the maintenance of our well being be not involved? |
| 38145 | But the general universal sciences, considered as a great, basic unity, posit the question-- truly a very living question--: to what purpose? |
| 38145 | But where are there psychologists to- day? |
| 38145 | But who bothers his head about the theologians any more-- except the theologians themselves? |
| 38145 | But who is capable of it? |
| 38145 | But why is the richest and most harmless source of entertainment thus allowed to run to waste? |
| 38145 | Does a huge boulder lie in a lonely moor? |
| 38145 | Does a man ever fully know how much pain an act may cause another? |
| 38145 | Everything is merely-- human-- all too human? |
| 38145 | For whom, moreover, does there exist, at present, any strong tie? |
| 38145 | Have enough of the unpleasant effects of this art been experienced to justify the person striving for culture in turning his regard away from it? |
| 38145 | He is in amaze and sits hushed: for where had he been? |
| 38145 | How can influence be exercised over this fearful unknown, how can this domain of freedom be brought under subjection? |
| 38145 | How comes this? |
| 38145 | If once he hardly dared to ask"why so apart? |
| 38145 | If this feeling had not been rendered agreeable to man-- why should he have improvised such an ideal and clung to it so long? |
| 38145 | Is everything, in the last resort, false? |
| 38145 | Is malicious joy devilish, as Schopenhauer says? |
| 38145 | Is one to believe that such things can still be believed? |
| 38145 | Is there such a thing as injuring from absolute badness, for example, in the case of cruelty? |
| 38145 | Is there, then, anything immoral in feeling pleasure in the pain of others? |
| 38145 | Mankind loves to put by the questions of its origin and beginning: must one not be almost inhuman in order to follow the opposite course? |
| 38145 | The question thus becomes: what sort of a notion will human society, under the influence of such a state of mind, form of itself? |
| 38145 | To move, to inspire, to inspirit at any cost-- is not this the freedom cry of an exhausted, over- ripe, over cultivated age? |
| 38145 | What binds strongest? |
| 38145 | What cords seem almost unbreakable? |
| 38145 | What!? |
| 38145 | Whence comes the conviction that one should not cause pain in others in order to feel pleasure oneself? |
| 38145 | Who dare reproach the Genoese Calvin for burning the physician Servetus at the stake? |
| 38145 | Who now feels any great impulse to establish himself and his posterity in a particular place? |
| 38145 | Who so well as he appreciates the fact that there comes balmy weather even in winter, who delights more in the sunshine athwart the wall? |
| 38145 | Who would have the right to feel sad if made aware of the goal to which those paths lead? |
| 38145 | Will not truth prove the enemy of life, of betterment? |
| 38145 | Would many feel disposed to continue such investigations? |
| 38145 | _ must_ we not be dupers also?" |
| 38145 | and God only an invention and a subtlety of the devil? |
| 38145 | and is good perhaps evil? |
| 38145 | is it so extraordinary a thing? |
| 38145 | or, if one_ must_, whether, then, death would not be preferable? |
| 38145 | over what? |
| 38145 | over whom? |
| 38145 | renouncing all I loved? |
| 38145 | renouncing respect itself? |
| 38145 | so alone? |
| 38145 | that he thus analyses his being and sacrifices one part of it to another part? |
| 38145 | what is the use? |
| 38145 | why does the first plausible hypothesis of the cause of a sensation gain credit in the dreaming state? |
| 38145 | why this coldness, this suspicion, this hate for one''s very virtues?" |
| 5682 | But whence have we the conception of God as the supreme good? |
| 5682 | Does he will riches, how much anxiety, envy, and snares might he not thereby draw upon his shoulders? |
| 5682 | How is a Categorical Imperative Possible? |
| 5682 | I change then the suggestion of self- love into a universal law, and state the question thus:"How would it be if my maxim were a universal law?" |
| 5682 | In what, then, can their worth lie, if it is not to consist in the will and in reference to its expected effect? |
| 5682 | Let the question be, for example: May I when in distress make a promise with the intention not to keep it? |
| 5682 | Now arises the question, how are all these imperatives possible? |
| 5682 | What else then can freedom of the will be but autonomy, that is, the property of the will to be a law to itself? |
| 5682 | What then is it which justifies virtue or the morally good disposition, in making such lofty claims? |
| 5682 | Who can prove by experience the non- existence of a cause when all that experience tells us is that we do not perceive it? |
| 5682 | Would he have long life? |
| 5682 | how often has uneasiness of the body restrained from excesses into which perfect health would have allowed one to fall? |
| 5682 | who guarantees to him that it would not be a long misery? |
| 5682 | would he at least have health? |
| 3150 | Must we then, forgetting our own interest, as it were go out of ourselves, and love God for His own sake? |
| 3150 | And can love of power any way possibly come in to account for this desire or delight? |
| 3150 | And if we go no further, does there appear any absurdity in this? |
| 3150 | And the sum is no more than this:"Why should we be concerned about anything out of and beyond ourselves? |
| 3150 | Balak demands,_ Wherewith shall I come before the Lord_,_ and bow myself before the high God_? |
| 3150 | But allowing that mankind hath the rule of right within himself, yet it may be asked,"What obligations are we under to attend to and follow it?" |
| 3150 | But disgrace in whose estimation? |
| 3150 | But it may be said,"What is all this, though true, to the purpose of virtue and religion? |
| 3150 | But, allowing all this, it may be asked,"Has not man dispositions and principles within which lead him to do evil to others, as well as to do good? |
| 3150 | But, supposing these affections natural to the mind, particularly the last;"Has not each man troubles enough of his own? |
| 3150 | Can not this question be answered, from the economy and constitution of human nature merely, without saying which is strongest? |
| 3150 | Consider, then, what is the latitude and compass of the actions of man with regard to himself, his fellow- creatures, and the Supreme Being? |
| 3150 | Could the utmost stretch of their capacities look further? |
| 3150 | Does he less relish his being? |
| 3150 | Does not every affection necessarily imply that the object of it be itself loved? |
| 3150 | Does not passion and affection of every kind perpetually mislead us? |
| 3150 | Does the benevolent man appear less easy with himself from his love to his neighbour? |
| 3150 | For did ever any one act otherwise than as he pleased? |
| 3150 | For does not everybody by compassion mean an affection, the object of which is another in distress? |
| 3150 | Honour in whose judgment? |
| 3150 | Is desire of and delight in the happiness of another any more a diminution of self- love than desire of and delight in the esteem of another? |
| 3150 | Is fear, then, or cowardice, so great a recommendation to the favour of the bulk of mankind? |
| 3150 | Is his mind less open to entertainment, to any particular gratification? |
| 3150 | Is it certain, then, that there is nothing in these pretensions to happiness? |
| 3150 | Is it good, or is it evil? |
| 3150 | Is it possible that it should never come into people''s thoughts to suspect whether or no it be to their advantage to show so very much of themselves? |
| 3150 | Is it that he went against the principle of reasonable and cool self- love, considered_ merely_ as a part of his nature? |
| 3150 | Is not the middle way obvious? |
| 3150 | Is there any peculiar gloom seated on his face? |
| 3150 | May she not possibly pass over greater pleasures than those she is so wholly taken up with? |
| 3150 | Must we invert the known rule of prudence, and choose to associate ourselves with the distressed? |
| 3150 | Nay, is not passion and affection itself a weakness, and what a perfect being must be entirely free from?" |
| 3150 | Now what is it which renders such a rash action unnatural? |
| 3150 | Or how does so various and fickle a temper as that of man appear adapted thereto? |
| 3150 | Or how otherwise can such a character be explained? |
| 3150 | Or is it not plain that mere fearlessness( and therefore not the contrary) is one of the most popular qualifications? |
| 3150 | Or need this at all come into consideration? |
| 3150 | Or that such a person has not consulted so well for himself, for the satisfaction and peace of his own mind, as the ambitious or dissolute man? |
| 3150 | That the issue, event, and consummation came out such as fully to justify and answer that resignation? |
| 3150 | Things and actions are what they are, and the consequences of them will be what they will be: why, then, should we desire to be deceived? |
| 3150 | True; but the question is, which ought to have the preference? |
| 3150 | We own and feel the force of amiable and worthy qualities in our fellow creatures; and can we be insensible to the contemplation of perfect goodness? |
| 3150 | What are their bounds, besides that of our natural power? |
| 3150 | What sign is there in our nature( for the inquiry is only about what is to be collected from thence) that this was intended by its Author? |
| 3150 | Whence come the many miseries else which men are the authors and instruments of to each other?" |
| 3150 | Whence come the many miseries else-- sickness, pain, and death-- which men are instruments and authors of to themselves? |
| 3150 | Whence is all this absurdity and contradiction? |
| 3150 | Whence, then, I say, is all this absurdity and contradiction? |
| 3150 | Which is to be obeyed, appetite or reflection? |
| 3150 | Whoever felt uneasiness upon observing any of the advantages brute creatures have over us? |
| 3150 | Would they be any longer to seek for what was their chief happiness, their final good? |
| 3150 | Yet let any plain, honest man, before he engages in any course of action, ask himself, Is this I am going about right, or is it wrong? |
| 3150 | _ How shall I curse_,_ whom God hath not cursed_? |
| 3150 | _ My soul is athirst for God_,_ yea_,_ even for the living God_:_ when shall I come to appear before Him_? |
| 3150 | _ Or how shall I defy_,_ whom the Lord hath not defied_? |
| 3150 | _ Shall I come before him with burnt- offerings_,_ with calves of a year old_? |
| 3150 | _ Shall I give my first- born for my transgression_,_ the fruit of my body for the sin of my soul_? |
| 3150 | _ Who can count the dust of Jacob_,_ and the number of the fourth part of Israel_? |
| 3150 | _ Whom have I in heaven but Thee_? |
| 3150 | _ Will the Lord be pleased with thousands of rams_,_ or with ten thousands of rivers of oil_? |
| 3150 | does He not fill heaven and earth with His presence? |
| 3150 | must he indulge an affection which appropriates to himself those of others? |
| 3150 | or, allowing that we ought, so far as it is in our power to relieve them, yet is it not better to do this from reason and duty? |
| 3150 | which leads him to contract the least desirable of all friendships, friendships with the unfortunate? |
| 3150 | { 30} But is He then afar off? |
| 48495 | ( Noon; the moment of the shortest shadow; end of the longest error; climax of mankind;_ Incipit Zarathustra!_)The reader will ask,"What next?" |
| 48495 | Do I counsel you to love your neighbor? 48495 Thy self laugheth at thine''I''and its prancings: What are these boundings and flights of thought? |
| 48495 | What difference does it make,said he,"if you pass badly, if only you pass at all? |
| 48495 | What happened, brethren? 48495 What is the greatest thing ye can experience? |
| 48495 | What with man is the ape? 48495 ''What did I hear just now? 48495 ''What?'' 48495 And who can know why thy body needeth thy beat wisdom? 48495 Are not meters and foot- measures definite magnitudes, whether or not they be long for one purpose and short for another? 48495 Are there not different solutions possible of the same example and has not every one to regard his own solution as the right solution? 48495 But must we for that reason give up all hope of describing facts in objective terms? 48495 But that which the much- too- many call marriage, those superfluous-- alas, what call I that? 48495 But what is spirit? 48495 But what to me is the right of society, the right of all? 48495 Consequently also neither comforting, saving nor obligatory: what obligation could anything unknown lay upon us? 48495 Could egoism go further than this? 48495 Did Stirner live up to his principle of ego sovereignty? 48495 Do things, or do they not, possess an independence of their own? 48495 Had he read everything, and not read Stirner? 48495 He is a man who understands that the problem of all problems is the question, Is there an authority higher than myself? 48495 He meets a saint who loves God, and Zarathustra leaving him says:Is it possible? |
| 48495 | Here is Zarathustra''s condemnation of man''s search for truth:"''Will unto truth''ye call, ye wisest men, what inspireth you and maketh you ardent? |
| 48495 | How can the teacher claim that he is the standard of truth? |
| 48495 | How did Nietzsche develop into an unmoralist? |
| 48495 | Is there truth which we must heed, or is truth a fiction and is the self not bound to respect anything? |
| 48495 | It is characteristic of him that he said,"If there were a God, how should I endure not to be God?" |
| 48495 | The question arises, What are things in themselves? |
| 48495 | The question is only, What is the overman and how can we make this ideal of a higher development actual? |
| 48495 | The true world-- unattainable? |
| 48495 | We have done away with the true world: what world is left? |
| 48495 | What do I care for equality of right, for the struggle for right, for inalienable rights? |
| 48495 | What does it matter if we endure a little more or less pain, or of what use are the pleasures in which we might indulge? |
| 48495 | What have ye done to surpass him? |
| 48495 | What is the overman? |
| 48495 | What is the secret of Nietzsche''s success? |
| 48495 | What right has he, then, to judge the sovereign self of to- day and to announce the coming of another self in the overman? |
| 48495 | What saith the midnight deep and drear? |
| 48495 | What then remains but the concrete bodily personality of every man of which every one is the ultimate standard of right and wrong? |
| 48495 | Who ever imagined such an unnatural conjuncture as an eagle''toting''a serpent in friendship? |
| 48495 | Whom do they hate most? |
| 48495 | Why dost thou not give him thy flesh and thy bones? |
| 48495 | Why should Nietzsche give credit to the author from whom he drew his inspiration if neither acknowledges any rule which he feels obliged to observe? |
| 48495 | Why should we submit to the tyranny of a rule which after all proves to be a relic of barbarism? |
| 48495 | Will it not be better to go on improving than to revert to the primitive state of savagery? |
| 48495 | Would he not be ridiculous in his impotence to actualize his dream? |
| 48495 | how could I fail to be eager for eternity, and for the marriage- ring of rings, the ring of recurrence? |
| 48495 | perhaps the seeming?... |
| 990 | ( 100) Why did they not hide it? |
| 990 | ( 182) But if we grant all this licence, what can it effect after all? |
| 990 | ( 36) Who, I say, does not see that the number of the years of Saul''s age when he began to reign has been omitted? |
| 990 | ( 61) What is to be done with persons who will only see what pleases them? |
| 990 | ( 62) What is such a proceeding if it is not denying Scripture, and inventing another Bible out of our own heads? |
| 990 | ( 78) Is it not equally clear from Nehemiah vii:5, that the writer merely there copies the list given in Ezra? |
| 990 | ( 81) Can this have happened by mistake? |
| 990 | ( 85) Where is such knowledge to be obtained? |
| 990 | ( 92) No book ever was completely free from faults, yet I would ask, who suspects all books to be everywhere faulty? |
| 990 | Is it possible to imagine a clerical error to have been committed every, time the word occurs? |
| 20500 | But,says Socrates,"there must be certain acts which are the proper products of justice, as of other functions or skills?" |
| 20500 | Is Love,he asks,"a cause of mixtures of any sort, or only of such sorts as Logos dictates? |
| 20500 | What is_ my_ position with regard to this eternally- existing reality? |
| 20500 | ''Then how do you know what is Revelation, or that there is one at all?'' |
| 20500 | ''What may that be?'' |
| 20500 | ''What,''it was asked,''of_ progress_ in goodness? |
| 20500 | --"And cheating?" |
| 20500 | --"And stealing?" |
| 20500 | --"And the man who is better versed in justice must be the juster man?" |
| 20500 | --"But I thought you said there must be no cheating of friends?" |
| 20500 | --"Do you consider that justice is a matter of knowledge just as much( say) as writing?" |
| 20500 | --"I agree,"says Euthydemus.--"Well now, what of falsehood? |
| 20500 | --"If he carries off the enemy''s goods or cheats him in his strategy, what about these acts?" |
| 20500 | --"Not one of these can go to the just column?" |
| 20500 | --"Or suppose you find a friend in a desperate frenzy, and steal his sword from him, for fear he should kill himself; what do you say to that theft?" |
| 20500 | --"Then in some cases we shall have to put these very same acts in both columns?" |
| 20500 | --"Then of course you can tell us what{ 117} those acts or products are?" |
| 20500 | --''Then how do you know that there are things in themselves?'' |
| 20500 | 158; differentia of, possession of reason, 191; function of, 193; a political animal, 197; wisest of animals, why? |
| 20500 | A physician? |
| 20500 | An architect? |
| 20500 | And after this''fitful fever''is over, may there not be a greater bliss beyond? |
| 20500 | And if its results were not true or real, what was their nature? |
| 20500 | And whether then is Love identical with this Logos, or are they separate and distinct; and if so, what settles their separate functions?" |
| 20500 | At these times especially was it meet for us to take account of our soul and its doings; in the evening to ask,"Wherein have I transgressed? |
| 20500 | But how great, think you, must now be my disappointment, when I find myself unable to answer the simplest question on the subject?" |
| 20500 | But if knowledge is perception, how can we distinguish between the true and the false in such cases? |
| 20500 | Does each individual actually_ partake_ in the thought of God through{ 158} the ideas, or are his ideas only_ resemblances_ of the eternal? |
| 20500 | For what is the_ differentia_, the distinguishing character of the life of man? |
| 20500 | He may imagine he has the same idea as the speaker, but where is he going to get the common test by which to establish the identity? |
| 20500 | He, no more than they, seems to have definitely raised the question, How are we to account for, or formulate, the principle of_ difference_ or change? |
| 20500 | How did it operate? |
| 20500 | How is this process to begin? |
| 20500 | How will Protagoras answer this argument? |
| 20500 | I was astonished at her words, and said:"Is this really true, O thou wise Diotima?" |
| 20500 | If this be so, he argues, may we not by analogy argue for a like four- fold order in the universe? |
| 20500 | In the morning,"What must I do? |
| 20500 | In which column shall we put it?" |
| 20500 | Is it a matter imposed by God upon the heart and conscience of each individual? |
| 20500 | Is it dictated by the general sense of the community? |
| 20500 | Is it pleasure? |
| 20500 | Is it the product of Utility? |
| 20500 | Is it wisdom? |
| 20500 | Is not this what we mean by the Divine?" |
| 20500 | Is this a middle state between good and evil; or if a middle state between good and evil be a contradiction, in terms, how may we characterise it?'' |
| 20500 | Must there not also be the Great Cause, even Divine Wisdom, ordering and governing all things? |
| 20500 | Or is it both? |
| 20500 | Or theologically, Why did God make the world? |
| 20500 | Or who would not have such children as Lycurgus left behind him to be the saviours, not only of Lacedaemon, but of Hellas, as one may say? |
| 20500 | Or, putting it in Aristotle''s formula, Why this relation of potentiality and actuality? |
| 20500 | Shall I tell you what amazes me in your friend Protagoras? |
| 20500 | The multitude may not and do not agree in Protagoras''own thesis,''that man is the measure of all things,''and then who is to decide? |
| 20500 | Then of course he hopes to be a just man himself? |
| 20500 | Upon hip own showing must not his''truth''depend on the number of suffrages, and be more or less true in proportion as he has more or fewer of them? |
| 20500 | Was thought a mere process in an unmeaning circle, the''upward and downward way''of Plato? |
| 20500 | We never find him asking,"What is to become of_ me_ in all this?" |
| 20500 | What about this cheating of one''s friends?" |
| 20500 | What done? |
| 20500 | What failed to do?" |
| 20500 | What is it that causes things to come into being out of, or recalls them back from being into, the infinite void? |
| 20500 | What is it? |
| 20500 | What is the meaning of this''Ultimately''? |
| 20500 | What now is man''s special function? |
| 20500 | What then according to the Cyrenaics was the End of life? |
| 20500 | What was the nature of its subject matter? |
| 20500 | What was this opinion? |
| 20500 | What, Parmenides asks, is the relation of these, as eternally existing in the mind of God, to the same ideas as possessed by individual men? |
| 20500 | Wherein repair past days''forgetfulness?" |
| 20500 | Whether do you think the man more unjust who is a voluntary violator of justice, or he who is an involuntary violator of it?" |
| 20500 | Who would not emulate them in the creation of children such as theirs, which have preserved their memory and given them everlasting glory? |
| 20500 | Who, when he thinks of Homer and Hesiod and other great poets,{ 140} would not rather have their children than ordinary human ones? |
| 20500 | Why then is not this true of every portion of the universe? |
| 20500 | Why this eternal coming to be, even if the coming to be is no unreasoned accident, but a coming to be of that which is vitally or in germ_ there_? |
| 20500 | Why this groaning and travailing of the creature? |
| 20500 | Would that be an ignoble life?" |
| 20500 | { 112}"Have we not here a key to the great secret? |
| 5717 | Bergson: Philosopher or Prophet? |
| 5717 | Bradley or Bergson? |
| 5717 | How do we remember? |
| 5717 | Is there Anything New? |
| 5717 | What is Intuition? |
| 5717 | What is this wonderfully subtle power of mind? |
| 5717 | 1912 Jan."The Soul"Educational Review 1912 Feb."Is the Philosophy of Bergson that of a Charlatan?" |
| 5717 | At first sight, the term"creative"seemed very promising, but can we stop where Bergson has left us? |
| 5717 | Bergson est- il moniste? |
| 5717 | But are these elements really parts? |
| 5717 | But what is to be done? |
| 5717 | But why? |
| 5717 | Can philosophy offer any adequate explanation of human personality, its place and purpose in the cosmos? |
| 5717 | Do they mean the same thing? |
| 5717 | Four years later a couple of articles by him appeared in Mind: What is an Emotion? |
| 5717 | From the multitude which are called, which will be chosen? |
| 5717 | Further, why should ideals concentrate themselves as it were round such unique centres of indeterminateness as these are? |
| 5717 | How are we to account for the variations of living beings, together with the persistence of their type? |
| 5717 | How can the movement possibly coincide with the space which it traverses? |
| 5717 | How can the moving coincide with the motionless? |
| 5717 | How can the object which moves be said to''be''at any point in its path? |
| 5717 | Is life susceptible to definition? |
| 5717 | Is there no way out of this cramping circle? |
| 5717 | PITKIN"James and Bergson, or, Who is against Intellect?" |
| 5717 | Remarques a propos d''un article de Mr. W. B. Pitkin, intitule James and Bergson, or, Who is against Intellect? |
| 5717 | SEWELL, Frank, Dr. Is the Universe Self- Centred or God- Centred? |
| 5717 | Sept."Are Americans Money Worshippers? |
| 5717 | Shall we say then that the shape of the nail gives us the shape of the coat or in any way corresponds to it? |
| 5717 | Should the same be said,"Bergson asks,"of existence in general?" |
| 5717 | We ask ourselves:"Are we really free?" |
| 5717 | We may admit that the principle is based on experience-- but what kind of experience? |
| 5717 | What is it that we call the"genius"of great painters, great musicians, and great poets? |
| 5717 | What is this"Intuition"? |
| 5717 | When, how, and why do they enter into this body which we see arise quite naturally from a mixed cell derived from the bodies of its two parents? |
| 5717 | Why should he banish teleology? |
| 49316 | And what is freedom? 49316 Is there a state more blessed,"he asked,"than that of a woman with child?... |
| 49316 | Strauss,he said,"utterly evades the question, What is the meaning of life? |
| 49316 | What does a philosopher firstly and lastly require of himself? |
| 49316 | Whom do I hate most among the rabble of today? 49316 [ 5] Kant''s proposal that the morality of every contemplated action be tested by the question,"Suppose everyone did as I propose to do?" |
| 49316 | 570?-500?) |
| 49316 | And what is the mission of the lion? |
| 49316 | And what is this king of all axioms and emperor of all fallacies? |
| 49316 | And what was the goal that the philosopher had in mind for his immoralist? |
| 49316 | And when do we approve his choice? |
| 49316 | And why was this done? |
| 49316 | And why? |
| 49316 | And why? |
| 49316 | And why? |
| 49316 | But a gap remains and it may be expressed in the question: How is a man to define and determine his own welfare and that of the race after him? |
| 49316 | But how do fear and foresight operate to make one man concede rights to another man? |
| 49316 | But how will he know when he has attained this end? |
| 49316 | But there still remained a problem and it was this: When the superman at last appears on earth, what then? |
| 49316 | But what is its nature and what is its origin? |
| 49316 | But what will be the effect of eternal recurrence upon the superman? |
| 49316 | But what, then, is conscience? |
| 49316 | But why did the Greeks regard life as a conflict? |
| 49316 | By what standard was his immoralist to separate the good-- or beneficial-- things of the world from the bad-- or damaging-- things? |
| 49316 | Did he believe the human race would progress until men became gods and controlled the sun and stars as they now control the flow of great rivers? |
| 49316 | Dr. Mügge quotes a few of them:"What is good and what is evil? |
| 49316 | Has not the future gained by your failure? |
| 49316 | He holds that before anything is put forward as a thing worth teaching it should be tested by two questions: Is it a fact? |
| 49316 | He who can command, he who is a master by nature, he who, in deed and gesture, behaves violently-- what need has he for agreements? |
| 49316 | How are we to explain it away? |
| 49316 | How will he avoid going mad with doubts about his own knowledge? |
| 49316 | How, then, are we to determine which of these men has drawn the proper conclusion? |
| 49316 | If it is not the regret which follows punishment, what is it? |
| 49316 | If so, must he not suffer agonies on seeing his creatures, in their struggle for knowledge of him, submit to tortures for all eternity? |
| 49316 | If this is so, why should any man bother about moral rules and regulations? |
| 49316 | In the end, will man become the equal of the creator of the universe, whoever or whatever He may be? |
| 49316 | Interesting discussions of various Nietzschean ideas are in"The Revival of Aristocracy,"by Dr. Oscar Levy;"Who is to be Master of the World?" |
| 49316 | Is he not a cruel god if he knows the truth and yet looks down upon millions miserably searching for it? |
| 49316 | It was first voiced by that high priest who"rent his clothes"and cried"What need have we of any further witnesses? |
| 49316 | Let your labor be fighting and your peace victory.... You say that a good cause will hallow even war? |
| 49316 | Must it not strike him with grief to realize that he can not advise them or help them, except by uncertain and ambiguous signs?... |
| 49316 | Or did he believe that the end of it all would be annihilation? |
| 49316 | Practically and in plain language, what does all this mean? |
| 49316 | Suppose you have failed? |
| 49316 | That which does not live, he argued, can not exercise a will to live, and when a thing is already in existence, how can it strive after existence? |
| 49316 | The free man is a warrior.... How is freedom to be measured? |
| 49316 | Therefore he seeketh woman as the most dangerous toy within his reach.... Thou goest to women? |
| 49316 | Therefore, why deny it? |
| 49316 | To all the test of fundamental truth was applied: of everything Nietzsche asked, not, Is it respectable or lawful? |
| 49316 | Wagner was his friend of old? |
| 49316 | Was it because the ruling class was possessed by a boundless love for humanity and so yearned to lavish upon it a wealth of Christian devotion? |
| 49316 | Was there ever a more hideous old woman among all the old women? |
| 49316 | What are his burdens? |
| 49316 | What are many years worth? |
| 49316 | What child has not reason to weep over its parents?" |
| 49316 | What had Nietzsche to offer in place of these things? |
| 49316 | What is your fatherland? |
| 49316 | What sounder test of a creed''s essential value can we imagine than that of its visible influence upon the men who subscribe to it? |
| 49316 | What was the goal Nietzsche had in mind for his immoralist? |
| 49316 | What was to be the final outcome of his overturning of all morality? |
| 49316 | What, to man, is the ape? |
| 49316 | Whether it is human, liberal, humane, whether unhuman, illiberal, unhumane, what do I ask about that? |
| 49316 | Whether what I think and do is Christian, what do I care? |
| 49316 | Why call it a sin to do what every man does, insofar as he can? |
| 49316 | Why make it a crime to do what every man''s instincts prompt him to do? |
| 49316 | Why should any man conform to laws formulated by a people whose outlook on the universe probably differed diametrically from his own? |
| 49316 | Will there be another super- superman to follow and a super- supersuperman after that? |
| 49316 | Wipe out your masculine defender, and your feminine parasite-_haus- frau_--and where is your family? |
| 49316 | With what, then, has he to fight his hardest fight? |
| 49316 | You say that Christianity has made the world better? |
| 49316 | You say that it is comforting and uplifting? |
| 49316 | You say that it is the best religion mankind has ever invented? |
| 49316 | [ 5] But upon what theory is prayer based? |
| 49316 | and, Is the presentation of it likely to make the pupil measurably more capable of discovering other facts? |
| 49316 | but, Is it essentially true? |
| 49316 | what call I that? |
| 1584 | --or rather, to restrict the enquiry to that part of virtue which is concerned with the use of weapons--''What is Courage?'' |
| 1584 | Am I not correct in saying so, Laches? |
| 1584 | And I will begin with courage, and once more ask, What is that common quality, which is the same in all these cases, and which is called courage? |
| 1584 | And are you ready to give assistance in the improvement of the youths? |
| 1584 | And is not that generally thought to be courage? |
| 1584 | And yet Nicias, would you allow that you are yourself a soothsayer, or are you neither a soothsayer nor courageous? |
| 1584 | Are you not risking the greatest of your possessions? |
| 1584 | But a better and more thorough way of examining the question will be to ask,''What is Virtue?'' |
| 1584 | But what say you of the matter of which we were beginning to speak-- the art of fighting in armour? |
| 1584 | But why, instead of consulting us, do you not consult our friend Socrates about the education of the youths? |
| 1584 | Do you imagine that I should call little children courageous, which fear no dangers because they know none? |
| 1584 | Do you imagine, Laches, that the physician knows whether health or disease is the more terrible to a man? |
| 1584 | Do you not agree to that, Laches? |
| 1584 | Do you now understand what I mean? |
| 1584 | Do you or do you not agree with me? |
| 1584 | For how can we advise any one about the best mode of attaining something of which we are wholly ignorant? |
| 1584 | For who but one of them can know to whom to die or to live is better? |
| 1584 | Had not many a man better never get up from a sick bed? |
| 1584 | How is this contradiction to be solved? |
| 1584 | In all things small as well as great? |
| 1584 | In the discussion of the main thesis of the Dialogue--''What is Courage?'' |
| 1584 | Is not that, on the other hand, to be regarded as evil and hurtful? |
| 1584 | Is that a practice in which the lads may be advantageously instructed? |
| 1584 | Is this a slight matter about which you and Lysimachus are deliberating? |
| 1584 | LACHES: How flying? |
| 1584 | LACHES: I have but one feeling, Nicias, or( shall I say?) |
| 1584 | LACHES: Indeed I do: who but he? |
| 1584 | LACHES: To what extent and what principle do you mean? |
| 1584 | LACHES: Well but, Socrates; did you never observe that some persons, who have had no teachers, are more skilful than those who have, in some things? |
| 1584 | LACHES: What can he possibly mean, Socrates? |
| 1584 | LACHES: What do you mean, Socrates? |
| 1584 | LACHES: Why, Socrates, what else can a man say? |
| 1584 | LYSIMACHUS: Why do you say that, Nicias? |
| 1584 | LYSIMACHUS: Why, Laches, has Socrates ever attended to matters of this sort? |
| 1584 | LYSIMACHUS: Why, yes, Socrates; what else am I to do? |
| 1584 | Laches derides this; and Socrates enquires,''What sort of intelligence?'' |
| 1584 | Let me ask you a question: Do not physicians know the dangers of disease? |
| 1584 | May not death often be the better of the two? |
| 1584 | Must we not select that to which the art of fighting in armour is supposed to conduce? |
| 1584 | NICIAS: And do you think that the same things are terrible to those who had better die, and to those who had better live? |
| 1584 | NICIAS: What is that? |
| 1584 | NICIAS: Why, Socrates, is not the question whether young men ought or ought not to learn the art of fighting in armour? |
| 1584 | SOCRATES: And are we right in saying so? |
| 1584 | SOCRATES: And at present we have in view some knowledge, of which the end is the soul of youth? |
| 1584 | SOCRATES: And courage, my friend, is, as you say, a knowledge of the fearful and of the hopeful? |
| 1584 | SOCRATES: And do you, Nicias, also acknowledge that the same science has understanding of the same things, whether future, present, or past? |
| 1584 | SOCRATES: And for this reason, as I imagine,--because a good decision is based on knowledge and not on numbers? |
| 1584 | SOCRATES: And in a word, when he considers anything for the sake of another thing, he thinks of the end and not of the means? |
| 1584 | SOCRATES: And is anything noble which is evil and hurtful? |
| 1584 | SOCRATES: And is this condition of ours satisfactory? |
| 1584 | SOCRATES: And shall we invite Nicias to join us? |
| 1584 | SOCRATES: And so should I; but what would you say of another man, who fights flying, instead of remaining? |
| 1584 | SOCRATES: And suppose I were to be asked by some one: What is that common quality, Socrates, which, in all these uses of the word, you call quickness? |
| 1584 | SOCRATES: And that is in contradiction with our present view? |
| 1584 | SOCRATES: And that which we know we must surely be able to tell? |
| 1584 | SOCRATES: And the fearful, and the hopeful, are admitted to be future goods and future evils? |
| 1584 | SOCRATES: And the knowledge of these things you call courage? |
| 1584 | SOCRATES: And the same science has to do with the same things in the future or at any time? |
| 1584 | SOCRATES: And we are enquiring, Which of us is skilful or successful in the treatment of the soul, and which of us has had good teachers? |
| 1584 | SOCRATES: And when he considers whether he shall set a bridle on a horse and at what time, he is thinking of the horse and not of the bridle? |
| 1584 | SOCRATES: And when you call in an adviser, you should see whether he too is skilful in the accomplishment of the end which you have in view? |
| 1584 | SOCRATES: And would you do so too, Melesias? |
| 1584 | SOCRATES: And you would say that a wise endurance is also good and noble? |
| 1584 | SOCRATES: But as to the epithet''wise,''--wise in what? |
| 1584 | SOCRATES: But then, Nicias, courage, according to this new definition of yours, instead of being a part of virtue only, will be all virtue? |
| 1584 | SOCRATES: But we were saying that courage is one of the parts of virtue? |
| 1584 | SOCRATES: But what is this knowledge then, and of what? |
| 1584 | SOCRATES: But what would you say of a foolish endurance? |
| 1584 | SOCRATES: But would there not arise a prior question about the nature of the art of which we want to find the masters? |
| 1584 | SOCRATES: But, my dear friend, should not the good sportsman follow the track, and not be lazy? |
| 1584 | SOCRATES: But, surely, this is a foolish endurance in comparison with the other? |
| 1584 | SOCRATES: Do you agree with me about the parts? |
| 1584 | SOCRATES: Do you hear him, Laches? |
| 1584 | SOCRATES: Do you understand his meaning, Laches? |
| 1584 | SOCRATES: Great care, then, is required in this matter? |
| 1584 | SOCRATES: His one vote would be worth more than the vote of all us four? |
| 1584 | SOCRATES: How so? |
| 1584 | SOCRATES: I will endeavour to explain; you would call a man courageous who remains at his post, and fights with the enemy? |
| 1584 | SOCRATES: Must we not then first of all ask, whether there is any one of us who has knowledge of that about which we are deliberating? |
| 1584 | SOCRATES: Nor the wisdom which plays the lyre? |
| 1584 | SOCRATES: Suppose that we instruct instead of abusing him? |
| 1584 | SOCRATES: Tell him then, Nicias, what you mean by this wisdom; for you surely do not mean the wisdom which plays the flute? |
| 1584 | SOCRATES: Then must we not first know the nature of virtue? |
| 1584 | SOCRATES: Then which of the parts of virtue shall we select? |
| 1584 | SOCRATES: Then you would not admit that sort of endurance to be courage-- for it is not noble, but courage is noble? |
| 1584 | SOCRATES: Then, Laches, we may presume that we know the nature of virtue? |
| 1584 | SOCRATES: Then, according to you, only the wise endurance is courage? |
| 1584 | SOCRATES: What is Laches saying, Nicias? |
| 1584 | SOCRATES: What is it, Nicias? |
| 1584 | SOCRATES: What, Lysimachus, are you going to accept the opinion of the majority? |
| 1584 | SOCRATES: Why do you say so, Laches? |
| 1584 | Should we not select him who knew and had practised the art, and had the best teachers? |
| 1584 | Socrates proceeds: We might ask who are our teachers? |
| 1584 | Tell me, my boys, whether this is the Socrates of whom you have often spoken? |
| 1584 | There is this sort of courage-- is there not, Laches? |
| 1584 | What do you say to that alteration in your statement? |
| 1584 | What do you say, Socrates-- will you comply? |
| 1584 | What do you say? |
| 1584 | Who are they who, having been inferior persons, have become under your care good and noble? |
| 1584 | Would you not say the same? |
| 1584 | do you mean to say that the soothsayer ought to know the grounds of hope or fear? |
| 1584 | or are the physicians the same as the courageous? |
| 1584 | or do the courageous know them? |
| 46759 | I saw it,is the reply of a witness whose story is contested;"Do you take me for a fellow suffering from hallucination?" |
| 46759 | Rome, Rome? |
| 46759 | What did I see at Rome? |
| 46759 | --"Librarian of Sainte- Geneviève?" |
| 46759 | About God? |
| 46759 | About what? |
| 46759 | About whom? |
| 46759 | And who would not agree with him? |
| 46759 | Are we free to be hot or cold, to be hungry or thirsty? |
| 46759 | Are we independent of the ideas that come to us, the images that are formed in our mind, that is to say, our brain? |
| 46759 | At least, then, we are free to receive them or reject them, to show them the door or smilingly invite them in? |
| 46759 | Beyond-- Beyond what? |
| 46759 | But all this will at least come back? |
| 46759 | But do the women, too, find lovers to their taste there? |
| 46759 | But do you not believe that there is a beginning to everything, even to tradition? |
| 46759 | But how be happy? |
| 46759 | But is it really true that this idea is not contained in Leopardi''s dialogue? |
| 46759 | But suppose they are really inhabited, as M. Flammarion hopes, and as is moreover fairly probable? |
| 46759 | But the wicked god of the Christians, who is not fond of maidens? |
| 46759 | But to see? |
| 46759 | But what becomes of days when they have fallen, sere and yellow? |
| 46759 | But what does the word_ life_ mean? |
| 46759 | Can this be the reason why her narrow life as an old maid found late in life so many happy, if perverse, days? |
| 46759 | Dialogue.--GOD: Who has made you man? |
| 46759 | Do you know how many asserted categorically that the window did not exist? |
| 46759 | Do you wish to see him in his rôle of a serious philosopher? |
| 46759 | Does not Napoleon III gayly setting out for the frontier provide the spectacle par excellence of the player who overrates himself? |
| 46759 | Does this mean here the fairy, or the divine one? |
| 46759 | From the purely practical point of view, if the end to be attained were not embellished by illusion, would we ever set about the task? |
| 46759 | How do that, without knowing one another? |
| 46759 | Is it harmonious? |
| 46759 | Is it not pleasant to know that the Seine means"the gushing one?" |
| 46759 | Is it to the Gauls or the Romans that we owe the names Dive, Divette, Divonne? |
| 46759 | Is not the poet who recites his verses before an audience really the nightingale singing his song? |
| 46759 | Is the source of Leopardi''s pessimism to be sought among these divers causes? |
| 46759 | It is impossible for us to make our heart stop beating; but is it really possible to stop our finger from moving, and if it is, for how long? |
| 46759 | MAN: Who has made you God? |
| 46759 | Nevertheless, what is the beyond? |
| 46759 | Otherwise, what is the use of living? |
| 46759 | Scholars? |
| 46759 | Suppose we bravely accept the death of our dreams at the same time as the death of our bodies? |
| 46759 | The following dialogue takes place:"Are n''t you Ancillon?" |
| 46759 | Then what matters that which we call the fall of the days or the fall of the leaves? |
| 46759 | This verse, which would be greatly admired and celebrated if it had been found in André Chenier,--does it truly come from the pen of Helvétius? |
| 46759 | Through virtue? |
| 46759 | To accept the combat is in itself, is it not, to believe that one is the stronger? |
| 46759 | To what remote, unknown, chimerical worlds are they carried off forever? |
| 46759 | Traditions? |
| 46759 | Very well, what is virtue? |
| 46759 | We can cease eating: but for how long? |
| 46759 | We can even stop breathing; for how long? |
| 46759 | Well, suppose we remain upon earth, after all? |
| 46759 | What are its boundaries? |
| 46759 | What difference does it make to me whether the fellow who''ll split my head be an_ apache_ or a lunatic? |
| 46759 | What does responsibility mean? |
| 46759 | What faith may I have in your testimony? |
| 46759 | What is a sensation? |
| 46759 | What is a source? |
| 46759 | What is life? |
| 46759 | What is there astonishing about that? |
| 46759 | What is to happen? |
| 46759 | What more simple than that? |
| 46759 | What next? |
| 46759 | What will be proposed to me next? |
| 46759 | What, indeed, is the will? |
| 46759 | Where do you place it? |
| 46759 | Where does it begin? |
| 46759 | Where is this beyond? |
| 46759 | Whither do they go? |
| 46759 | Whither go the sere and yellow leaves? |
| 46759 | Who can tell? |
| 46759 | Who does not think with horror, after this experiment, of all those criminal trials where a verdict is rendered on the strength of witnesses? |
| 46759 | Who knows whether pleasure taken in wise moderation is not virtue itself? |
| 46759 | Why insist? |
| 46759 | Why? |
| 46759 | Will you buy some almanacs, sir? |
| 46759 | With Napoleon? |
| 46759 | Would n''t you be glad to have the coming year the same as any one of the recent years? |
| 46759 | Would such and such a woman have evoked the passion which is today her happiness if her gown, on that evening, had been rose and not mauve? |
| 46759 | Would you consult Saint Anthony in regard to some lost object? |
| 46759 | You have doubts? |
| 46759 | You speak of a woman,--doubtless of her whom you love? |
| 46759 | _ P._--A life left to accident, of which nothing would be known in advance,--a life such as the coming year brings? |
| 46759 | _ P._--As happy as the one before that? |
| 46759 | _ P._--As happy as the one just past? |
| 46759 | _ P._--As happy as which other one, then? |
| 46759 | _ P._--Can''t you recall some year that seemed happy to you? |
| 46759 | _ P._--Even if this life were to be exactly the same that you lived before,--no more no less,--with the same pleasures and the same sorrows? |
| 46759 | _ P._--How long have you been selling almanacs? |
| 46759 | _ P._--Then what sort of life would you wish? |
| 46759 | _ P._--Which of those twenty years would you prefer the new year to resemble? |
| 46759 | _ P._--Yet life is a good thing, is n''t it? |
| 46759 | _ P_.--You would be willing to live these twenty years all over again, and even all the years since you were born? |
| 46759 | _ Passer- by._ Do you think it will be a happy one,--this coming year? |
| 46759 | _ The Passer- by_.--Almanacs for the new year? |
| 46759 | _ V._--I? |
| 46759 | de Montespan? |
| 46759 | testimony? |
| 1642 | ''Are they really true?'' |
| 1642 | ''Is all the just pious?'' |
| 1642 | ''Then what part of justice is piety?'' |
| 1642 | And must you not allow that what is hated by one god may be liked by another? |
| 1642 | Are all these tales of the gods true, Euthyphro? |
| 1642 | As in the case of horses, you may observe that when attended to by the horseman''s art they are benefited and improved, are they not? |
| 1642 | But I see plainly that you are not disposed to instruct me-- clearly not: else why, when we reached the point, did you turn aside? |
| 1642 | But Socrates would like first of all to have a more satisfactory answer to the question,''What is piety?'' |
| 1642 | But although they are the givers of all good, how can we give them any good in return? |
| 1642 | But how do pious or holy acts make the gods any better? |
| 1642 | But in what way does he say that you corrupt the young? |
| 1642 | But just at present I would rather hear from you a more precise answer, which you have not as yet given, my friend, to the question, What is''piety''? |
| 1642 | But may there not be differences of opinion, as among men, so also among the gods? |
| 1642 | But what is the charge which he brings against you? |
| 1642 | But what is the meaning of''attending''to the gods? |
| 1642 | Do we not go at once to arithmetic, and put an end to them by a sum? |
| 1642 | Do you dissent? |
| 1642 | Do you mean that they are a sort of science of praying and sacrificing? |
| 1642 | Do you mean that we prefer requests and give gifts to them? |
| 1642 | Do you not agree? |
| 1642 | Do you not agree? |
| 1642 | Do you not recollect that there was one idea which made the impious impious, and the pious pious? |
| 1642 | EUTHYPHRO: And do you imagine, Socrates, that any benefit accrues to the gods from our gifts? |
| 1642 | EUTHYPHRO: And who is he? |
| 1642 | EUTHYPHRO: How do you mean, Socrates? |
| 1642 | EUTHYPHRO: Then some one else has been prosecuting you? |
| 1642 | EUTHYPHRO: What else, but tributes of honour; and, as I was just now saying, what pleases them? |
| 1642 | EUTHYPHRO: Why have you left the Lyceum, Socrates? |
| 1642 | EUTHYPHRO: Why not, Socrates? |
| 1642 | For surely neither God nor man will ever venture to say that the doer of injustice is not to be punished? |
| 1642 | Have you forgotten? |
| 1642 | How would you show that all the gods absolutely agree in approving of his act? |
| 1642 | I suppose that you follow me now? |
| 1642 | Is it not so? |
| 1642 | Is not piety in every action always the same? |
| 1642 | Is not that true? |
| 1642 | Please then to tell me, what is the nature of this service to the gods? |
| 1642 | SOCRATES: Again, there is an art which ministers to the ship- builder with a view to the attainment of some result? |
| 1642 | SOCRATES: And I should also conceive that the art of the huntsman is the art of attending to dogs? |
| 1642 | SOCRATES: And are you not saying that what is loved of the gods is holy; and is not this the same as what is dear to them-- do you see? |
| 1642 | SOCRATES: And does piety or holiness, which has been defined to be the art of attending to the gods, benefit or improve them? |
| 1642 | SOCRATES: And further, Euthyphro, the gods were admitted to have enmities and hatreds and differences? |
| 1642 | SOCRATES: And is not attention always designed for the good or benefit of that to which the attention is given? |
| 1642 | SOCRATES: And is not that which is beloved distinct from that which loves? |
| 1642 | SOCRATES: And is, then, all which is just pious? |
| 1642 | SOCRATES: And now tell me, my good friend, about the art which ministers to the gods: what work does that help to accomplish? |
| 1642 | SOCRATES: And of the many and fair things done by the gods, which is the chief or principal one? |
| 1642 | SOCRATES: And of what is he accused? |
| 1642 | SOCRATES: And sacrificing is giving to the gods, and prayer is asking of the gods? |
| 1642 | SOCRATES: And that which is dear to the gods is loved by them, and is in a state to be loved of them because it is loved of them? |
| 1642 | SOCRATES: And the quarrels of the gods, noble Euthyphro, when they occur, are of a like nature? |
| 1642 | SOCRATES: And the same is true of what is led and of what is seen? |
| 1642 | SOCRATES: And upon this view the same things, Euthyphro, will be pious and also impious? |
| 1642 | SOCRATES: And we end a controversy about heavy and light by resorting to a weighing machine? |
| 1642 | SOCRATES: And well said? |
| 1642 | SOCRATES: And what do you say of piety, Euthyphro: is not piety, according to your definition, loved by all the gods? |
| 1642 | SOCRATES: And what is piety, and what is impiety? |
| 1642 | SOCRATES: And what is your suit, Euthyphro? |
| 1642 | SOCRATES: And what sort of difference creates enmity and anger? |
| 1642 | SOCRATES: And when you say this, can you wonder at your words not standing firm, but walking away? |
| 1642 | SOCRATES: As the art of the oxherd is the art of attending to oxen? |
| 1642 | SOCRATES: As there is an art which ministers to the house- builder with a view to the building of a house? |
| 1642 | SOCRATES: Because it is pious or holy, or for some other reason? |
| 1642 | SOCRATES: But do they admit their guilt, Euthyphro, and yet say that they ought not to be punished? |
| 1642 | SOCRATES: But for their good? |
| 1642 | SOCRATES: But if not, Euthyphro, what is the meaning of gifts which are conferred by us upon the gods? |
| 1642 | SOCRATES: But what differences are there which can not be thus decided, and which therefore make us angry and set us at enmity with one another? |
| 1642 | SOCRATES: Does not every man love that which he deems noble and just and good, and hate the opposite of them? |
| 1642 | SOCRATES: Good: but I must still ask what is this attention to the gods which is called piety? |
| 1642 | SOCRATES: I should suppose that the art of horsemanship is the art of attending to horses? |
| 1642 | SOCRATES: In like manner holiness or piety is the art of attending to the gods?--that would be your meaning, Euthyphro? |
| 1642 | SOCRATES: Is not that which is loved in some state either of becoming or suffering? |
| 1642 | SOCRATES: Is not the right way of asking to ask of them what we want? |
| 1642 | SOCRATES: It is loved because it is holy, not holy because it is loved? |
| 1642 | SOCRATES: Many and fair, too, are the works of the husbandman, if I am not mistaken; but his chief work is the production of food from the earth? |
| 1642 | SOCRATES: May not this be the reason, Euthyphro, why I am charged with impiety-- that I can not away with these stories about the gods? |
| 1642 | SOCRATES: Medicine is also a sort of ministration or service, having in view the attainment of some object-- would you not say of health? |
| 1642 | SOCRATES: No doubt, Euthyphro; but you would admit that there are many other pious acts? |
| 1642 | SOCRATES: Nor is every one qualified to attend to dogs, but only the huntsman? |
| 1642 | SOCRATES: Of whom? |
| 1642 | SOCRATES: Or suppose that we differ about magnitudes, do we not quickly end the differences by measuring? |
| 1642 | SOCRATES: Ought we to enquire into the truth of this, Euthyphro, or simply to accept the mere statement on our own authority and that of others? |
| 1642 | SOCRATES: Piety, then, is pleasing to the gods, but not beneficial or dear to them? |
| 1642 | SOCRATES: Tell me then, oh tell me-- what is that fair work which the gods do by the help of our ministrations? |
| 1642 | SOCRATES: Then once more the assertion is repeated that piety is dear to the gods? |
| 1642 | SOCRATES: Then piety, Euthyphro, is an art which gods and men have of doing business with one another? |
| 1642 | SOCRATES: Then the same things are hated by the gods and loved by the gods, and are both hateful and dear to them? |
| 1642 | SOCRATES: Then we must begin again and ask, What is piety? |
| 1642 | SOCRATES: Then, if piety is a part of justice, I suppose that we should enquire what part? |
| 1642 | SOCRATES: Upon this view, then, piety is a science of asking and giving? |
| 1642 | SOCRATES: Well, but speaking of men, Euthyphro, did you ever hear any one arguing that a murderer or any sort of evil- doer ought to be let off? |
| 1642 | SOCRATES: Well; and now tell me, is that which is carried in this state of carrying because it is carried, or for some other reason? |
| 1642 | SOCRATES: What is the charge? |
| 1642 | SOCRATES: Who is he? |
| 1642 | SOCRATES: Why, has the fugitive wings? |
| 1642 | Shall I tell you in what respect? |
| 1642 | Shall this be our definition of piety and impiety? |
| 1642 | Socrates, who is desirous of stimulating the indolent intelligence of Euthyphro, raises the question in another manner:''Is all the pious just?'' |
| 1642 | Surely you can not be concerned in a suit before the King, like myself? |
| 1642 | Tell me, then-- Is not that which is pious necessarily just? |
| 1642 | To what end do we serve the gods, and what do we help them to accomplish? |
| 1642 | Was not that said? |
| 1642 | Were we not saying that the holy or pious was not the same with that which is loved of the gods? |
| 1642 | What are they? |
| 1642 | What do you say? |
| 1642 | What else can I say, confessing as I do, that I know nothing about them? |
| 1642 | What should I be good for without it? |
| 1642 | What then is piety? |
| 1642 | Would you not say that victory in war is the chief of them? |
| 1642 | Would you say that when you do a holy act you make any of the gods better? |
| 1642 | You know that in all such cases there is a difference, and you know also in what the difference lies? |
| 1642 | and what are you doing in the Porch of the King Archon? |
| 1642 | are you the pursuer or the defendant? |
| 1642 | my companion, and will you leave me in despair? |
| 1642 | my good man? |
| 1642 | or, is that which is pious all just, but that which is just, only in part and not all, pious? |
| 19817 | By what condition, nature, or fell chance, In living death, dead life I live? |
| 19817 | And does he hunt through the operation of the will, by the act of which he converts himself into the object? |
| 19817 | And why to me eternal irksomeness Flames to my heart, darts to my breast and snares unto my soul? |
| 19817 | But how? |
| 19817 | But what perfection or satisfaction can man find in that knowledge which is not perfect? |
| 19817 | But what say I of Love? |
| 19817 | But what signifies that branch of palm, around which is the legend,"Cæsar adest?" |
| 19817 | But, prythee, tell me briefly what you mean about the soul of the world, if she can neither ascend nor descend? |
| 19817 | By what condition, nature, or fell chance, In living death, dead life I live? |
| 19817 | CIC.. How can our finite intellect follow after the infinite ideal? |
| 19817 | CIC.. How is breathing made to mean aspiring? |
| 19817 | Do you not make two contrary qualities where there are two opposite affections? |
| 19817 | Do you then think it is a thing to be desired, to bear shocks in order to prove that you are strong? |
| 19817 | F. Does he deny? |
| 19817 | F. Does he promise? |
| 19817 | F. Dost hope? |
| 19817 | F. For pity? |
| 19817 | F. From whom? |
| 19817 | F. Has he any? |
| 19817 | F. Is he silent? |
| 19817 | F. That rascal? |
| 19817 | F. Thee? |
| 19817 | F. What does he? |
| 19817 | F. What doest thou? |
| 19817 | F. Where is he? |
| 19817 | F. Wherefore? |
| 19817 | F. Who''s to blame? |
| 19817 | F. Who? |
| 19817 | F. With what? |
| 19817 | From looks, from accents, and from usages, Which faint and burn and keep thee bound, Where shall he that heals, that cools, and loosens thee be found? |
| 19817 | He who is without feeling-- who is dead? |
| 19817 | He who sleeps? |
| 19817 | How can I of this weight unburdened be, If pain the cure, and joy the sore give me? |
| 19817 | How can this be, seeing that there is no time so short that it can not be divided into seconds? |
| 19817 | How can this intelligence be signified by the moon which lights up the hemisphere? |
| 19817 | How is it that, not being really of one or the other extreme, it does not come to be in the conditions or terms of virtue? |
| 19817 | How then are the true poets to be known? |
| 19817 | How? |
| 19817 | How? |
| 19817 | I should like to know how, by circumambulating, one is to arrive at the centre? |
| 19817 | I understand it all; but what is the meaning of,"May I be happy in this governance and with these bonds, and may that light not cease?" |
| 19817 | If it be sweet in plaintiveness to droop, Why does that lofty splendour dazzle me? |
| 19817 | If the human intellect is finite in nature and in act, how can it have an infinite potency? |
| 19817 | If, then, the sight, which is an act, is not beautiful nor good, how can it fall into desire? |
| 19817 | In what manner do you mean that such a conversion takes place? |
| 19817 | Individual or Universal? |
| 19817 | Is Man alone gifted with Soul, or are all beings equally so? |
| 19817 | It is not then corporeal beauty which can allure such an one? |
| 19817 | Mortal or Eternal? |
| 19817 | Nothing is left to me but the sense of my poverty, my unhappiness and misery; why does not this too leave me? |
| 19817 | Now tell me what are the pricks, the lightnings, and the chains? |
| 19817 | Now what is that which is written on the tablet? |
| 19817 | Now, what is the meaning of the phrase"love endures as an instant?" |
| 19817 | Of these two which dost thou esteem higher? |
| 19817 | Ought not Nature to refuse to give you the other good, if that which she at present offers to you, you stupidly despise? |
| 19817 | Out on the air my heart''s voice do I hear:"Whither dost thou carry me, thou fearless one? |
| 19817 | Potentiality or Reality? |
| 19817 | S. How if such folly be pleasing to my soul? |
| 19817 | S. How so? |
| 19817 | Say, what do you mean by those who vaunt themselves of myrtle and laurel? |
| 19817 | Say, what does it mean? |
| 19817 | Seems it to you a natural thing that they should live divinely and not as animals and humanly, they being not gods, but men and animals? |
| 19817 | So that they are not two contrary existences, but one, subject to two contradictory terms? |
| 19817 | TANS.. What does Aristotle mean in his book on Time, when he says that eternity is an instant, and that all time is no more than an instant? |
| 19817 | Tell me why he says,"ever the same I''ll be?" |
| 19817 | The being less merry and the being less sad are not one virtue and one vice, but are two virtues? |
| 19817 | Then the body is not the habitation of the soul? |
| 19817 | Then there is no delight without the contrary? |
| 19817 | Then two beginnings and one opposite he reduces to one beginning and one result, exclaiming: But what do I say of Love? |
| 19817 | There are then many species of poets and crowns? |
| 19817 | To this consideration of his state he adds a tearful lament, and says:"Who will deliver me from war, and give me peace? |
| 19817 | To what use do I possess these natural powers if I be deprived of the use of them? |
| 19817 | To whom then are the rules of Aristotle useful? |
| 19817 | Well do I see, I shall fall dead to earth; But what life is there can compare with this my death? |
| 19817 | What are the looks, the accents, and the customs? |
| 19817 | What are those thoughts that call him back from the noble enterprise? |
| 19817 | What degrees are these? |
| 19817 | What difference is there between the infinity of the object and the infinity of the potentiality? |
| 19817 | What do you mean by this last saying? |
| 19817 | What do you say about that"Circuit?" |
| 19817 | What do you think that this means? |
| 19817 | What does that mean? |
| 19817 | What have they to do with it, that in no way can either help or favour it? |
| 19817 | What is meant by the meridian of the heart? |
| 19817 | What is the meaning of that butterfly which flutters round the flame, and almost burns itself? |
| 19817 | What relation has desire with the winds? |
| 19817 | What wilt thou say, if that other is not within the knowledge of the senses nor of the intellect? |
| 19817 | What wilt thou? |
| 19817 | When shall this ponderous mass of me dissolve? |
| 19817 | Whence comes it, oh Tansillo, that the soul in such progression delights in its own torments? |
| 19817 | Whence comes that spur which urges it ever beyond that which it possesses? |
| 19817 | Wherefore the sacred arrow sweetly wound? |
| 19817 | Wherefore these broken ruined powers, if not To make me subject and exemplar Of such heavy martyrdom, such lengthened pain? |
| 19817 | Who give to me the fruit of love in peace? |
| 19817 | Who will deliver me from war? |
| 19817 | Who, then, is wise, if foolish is he who is content, and foolish he who is sad? |
| 19817 | Who? |
| 19817 | Why do you say it? |
| 19817 | Why do you wish to make out that the instant is the whole of time? |
| 19817 | Why does he call him insane? |
| 19817 | Why does he put them under the title of a cross? |
| 19817 | Why does not death succour me, now that I am deprived of life? |
| 19817 | Why does the intellect trouble itself to give laws to the sense and yet deprive it of its food? |
| 19817 | Why in this knot is my desire involved? |
| 19817 | Why is Love called the"insensate boy"? |
| 19817 | Why is love symbolized by fire? |
| 19817 | Why should the sense remain? |
| 19817 | Why, I say, do you take as two virtues, and not as one vice and one virtue, the being less gay and the being less sad? |
| 19817 | Why, then, does he mention that conception as the object, if, as appears to me, the true object is the divinity itself? |
| 19817 | You would imply, then, that he who is sad is wise, and that other who is more sad is wiser? |
| 19817 | and what means that legend,"Hostis non hostis?" |
| 20768 | And to what? 20768 By Jove,"I said to myself,"here''s B''ssold[ Transcriber''s note:''B''s old''?] |
| 20768 | Dogs, would you live forever? |
| 20768 | If John was perfect, why are you and I alive? |
| 20768 | Progress? |
| 20768 | The fact that I am here certainly shows me that the Soul has need of an organ here, and shall I not assume the post? |
| 20768 | ''Is heaven so poor that_ justice_ Metes the bounty of the skies? |
| 20768 | ****** What of thy priests''confuting, Of fate and form and law, Of being and essence and counterpoise, Of poles that drive and draw? |
| 20768 | A shallow view this, truly; for who can say what might have prevailed if man had ever been a reasoning and not a fighting animal? |
| 20768 | And all gain is of the lost?'' |
| 20768 | And how confluent with one another may they become? |
| 20768 | And is individuality with us also going to count for nothing unless stamped and licensed and authenticated by some title- giving machine? |
| 20768 | And what is the result to- day? |
| 20768 | And what makes essential quality in a university? |
| 20768 | And what_ is_ this instant now? |
| 20768 | Are individual"spirits"constituted there? |
| 20768 | Are we doomed to suffer like the rest? |
| 20768 | Barbecues, bonfires, and banners? |
| 20768 | Blood again writes,"is the stare[ Transcriber''s note: state?] |
| 20768 | Blood? |
| 20768 | But a live man''s answer might be in this way: What is the multiplication table when it is not written down? |
| 20768 | But are we Americans ourselves destined after all to hunger after similar vanities on an infinitely more contemptible scale? |
| 20768 | But what on earth is"social force"? |
| 20768 | But what was this"It"? |
| 20768 | But when was not the science of the future stirred to its conquering activities by the little rebellious exceptions to the science of the present? |
| 20768 | By what diversity of means, in the differing types of human beings, may the faculties be stimulated to their best results? |
| 20768 | Can the two thick volumes of autobiography which Mr. Spencer leaves behind him explain such discrepant appreciations? |
| 20768 | Can the"no"answer be as unhesitatingly uttered? |
| 20768 | Can we find revealed in them the higher synthesis which reconciles the contradictions? |
| 20768 | Did it reconcile the South and the North that both agreed that there were slaves? |
| 20768 | Did the fact that both believed in the existence of the Pope reconcile Luther and Ignatius Loyola? |
| 20768 | First of all, is not our growing tendency to appoint no instructors who are not also doctors an instance of pure sham? |
| 20768 | For how shall he entertain a reason bigger than himself? |
| 20768 | Have we here contradiction simply, a man converted from one faith to its opposite? |
| 20768 | Here we have subjective factors; but are not transsubjective or objective forces also at work? |
| 20768 | How are old maids and old bachelors made? |
| 20768 | How can I do so better than by uttering quite simply and directly the impressions that I personally receive? |
| 20768 | How can he be concealed?" |
| 20768 | How can it be otherwise? |
| 20768 | How can the loss of distinction make a_ difference_? |
| 20768 | How can we measure the cash- value to France of a Pasteur, to England of a Kelvin, to Germany of an Ostwald, to us here of a Burbank? |
| 20768 | How not to let the level lapse? |
| 20768 | How numerous, and of how many hierarchic orders may these then be? |
| 20768 | How pay the love unmeasured That could not brook reward? |
| 20768 | How permanent? |
| 20768 | How prompt self- loyal honor Supreme above desire, That bids the strong die for the weak, The martyrs sing in fire? |
| 20768 | How to keep it at an appreciable maximum? |
| 20768 | How transient? |
| 20768 | I spoke of how shrunken the wraith, how thin the echo, of men is after they are departed? |
| 20768 | If distinction should vanish, what would remain? |
| 20768 | If she does a bit of scolding now and then who can blame her? |
| 20768 | If we were asked that disagreeable question,"What are the bosom- vices of the level of culture which our land and day have reached?" |
| 20768 | In such a stagnant summer afternoon of a world, where would be the zest or interest? |
| 20768 | Is not the mould as shapely as the model? |
| 20768 | Knowing all this, he should be able to answer the twin question,''What is the difference_ between sameness and difference_?'' |
| 20768 | Must not we of the colleges see to it that no historian shall ever say anything like this? |
| 20768 | Now, exactly how much does this signify? |
| 20768 | Now, what is supposed to be the line of us who have the higher college training? |
| 20768 | Now, who can be absolutely certain that this may not be the career of democracy? |
| 20768 | Our democratic problem thus is statable in ultra- simple terms: Who are the kind of men from whom our majorities shall take their cue? |
| 20768 | Shall it not be auspicious? |
| 20768 | So poor that every blessing Fills the debit of a cost? |
| 20768 | That all process is returning? |
| 20768 | The crowded orders, the stern decisions, the foreign despatches, the Castilian etiquette? |
| 20768 | The problem is, then, how can men be trained up to their most useful pitch of energy? |
| 20768 | The scientist, for his part, sees a"will to deceive,"watching its chance in all of us, and able( possibly?) |
| 20768 | The writer goes on, addressing the goddess of"compensation"or rational balance;--"How shalt thou poise the courage That covets all things hard? |
| 20768 | The"dissipation of motion"part of it is simple vagueness,--for what particular motion is"dissipated"when a man or state grows more highly evolved? |
| 20768 | This happened in the instance by which I introduced this article, and it happens daily and hourly in all our colleges? |
| 20768 | Time turns a weary and a wistful face; has he not traversed an eternity? |
| 20768 | To what other could it change as a whole? |
| 20768 | To what tracts, to what active systems functioning separately in it, do personalities correspond? |
| 20768 | What again, are the relations between the cosmic consciousness and matter? |
| 20768 | What are the conditions of individuation or insulation in this mother- sea? |
| 20768 | What are the limits of human faculty in various directions? |
| 20768 | What country under heaven has not thousands of such youths to rejoice in, youths on whom the safety of the human race depends? |
| 20768 | What filled it? |
| 20768 | What has concluded, that we might conclude in regard to it? |
| 20768 | What is its inner topography? |
| 20768 | What is one to think of this queer chapter in human nature? |
| 20768 | Whatever else, it is_ process_--becoming and departing; with what between? |
| 20768 | When in doubt how to act, ask yourself, What does nobility command? |
| 20768 | Where is anything that one feels honored by belonging to? |
| 20768 | Where is the blood- tax? |
| 20768 | Where is the conscription? |
| 20768 | Where is the savage"yes"and"no,"the unconditional duty? |
| 20768 | Where is the sharpness and precipitousness, the contempt for life, whether one''s own, or another''s? |
| 20768 | Where then would be the steeps of life? |
| 20768 | Which is the suggestive idea for this person, and which for that one? |
| 20768 | Which kind of will, and how many kinds of will are most inherently probable? |
| 20768 | Who can say with certainty? |
| 20768 | Whom shall they treat as rightful leaders? |
| 20768 | Why do I droop in bower And sigh in sacred hall? |
| 20768 | Why should men not some day feel that it is worth a blood- tax to belong to a collectivity superior in_ any_ ideal respect? |
| 20768 | Why should not Stanford immediately adopt this as her vital policy? |
| 20768 | Why should they not blush with indignant shame if the community that owns them is vile in any way whatsoever? |
| 20768 | Why stifle under shelter? |
| 20768 | Why, then, assume the positive, the immediately affirmative, as alone the ingenious? |
| 20768 | Will any one pretend for a moment that the doctor''s degree is a guarantee that its possessor will be successful as a teacher? |
| 20768 | XIII THE SOCIAL VALUE OF THE COLLEGE- BRED[1] Of what use is a college training? |
| 20768 | You can, of course, build out a chip by modelling the sphere it was chipped from;--but if it was n''t a sphere? |
| 20768 | [ 5] But whose is the originality? |
| 20768 | [ 5] Elsewhere Blood writes:--"But what then, in the name of common sense,_ is_ the external world? |
| 20768 | and how can Stanford ever fail to enter upon it? |
| 20768 | and shall another give the secret up? |
| 20768 | and, in the fluctuations which all men feel in their own degree of energizing, to what are the improvements due, when they occur_? |
| 20768 | but_ both in the same time_?'' |
| 25788 | ''If it is asked, Why do we give names in pairs? |
| 25788 | ''Natural theology,''as it was called, might reveal a contriver, but could it reveal a judge or a moral guide? |
| 25788 | ''The sole question is,''says Malthus,[261]''what is this principle? |
| 25788 | ''[ 228] How, precisely, does this modify the theory? |
| 25788 | ''[ 329] Why''not''and''but''? |
| 25788 | ''[ 345] How should they not be if the greatest happiness of the greatest number be the legitimate aim of all legislation? |
| 25788 | ''[ 535] As J. S. Mill naturally asks,''How is it possible to treat of belief without including in it memory and judgment?'' |
| 25788 | ''[ 547] Why does the chapter come in this place and in this peculiar form? |
| 25788 | ''[ 579] How, then, is this view to be reconciled with the unreserved admission of''utility''as the''criterion''of right and wrong? |
| 25788 | ''[ 617] Does religion, then, stimulate our obedience to the code of duty to man? |
| 25788 | ''[ 99] Why should not the people be trusted to judge for themselves in politics? |
| 25788 | Are they''ideas''or''sensations''or qualities of the objects? |
| 25788 | But does he establish or abandon his main proposition? |
| 25788 | But how does the argument apply to facts? |
| 25788 | But is it clear that a majority will even desire what is good for the whole? |
| 25788 | But what more can we say? |
| 25788 | But what precisely is this''natural level?'' |
| 25788 | But when is conduct''the same''? |
| 25788 | But why distinguish vice from misery? |
| 25788 | But why should we not suppose with Godwin a change of character which would imply prudence and chastity? |
| 25788 | Can observation of nature reveal to us a supernatural world?'' |
| 25788 | Can we discover heaven and hell as we discovered America? |
| 25788 | Could that value be ascribed to''additional labour actually laid out''? |
| 25788 | Could they shift the burthen upon other shoulders or not? |
| 25788 | Did a man foresee evil consequences and disregard them? |
| 25788 | Did he neglect to consider them? |
| 25788 | Does he not constantly slay the virtuous and save the wicked? |
| 25788 | Does he not make men fragile and place them amidst pitfalls? |
| 25788 | Does it amount to more than the obvious statement that prudence and foresight are desirable and are unfortunately scarce? |
| 25788 | Does not a real evasion lurk under the phrase''tendency''? |
| 25788 | Elsewhere we have the problem, How does one association exclude another? |
| 25788 | From a scientific point of view, the ethical problem raises the wide questions, What are the moral sentiments? |
| 25788 | He is skilful, we may grant, but is he benevolent or is he moral? |
| 25788 | He then asks, What is the origin of this belief, and what, therefore, is the logical warrant for its validity? |
| 25788 | How are the different''checks''related? |
| 25788 | How are we to explain the discrepancy? |
| 25788 | How can this be done? |
| 25788 | How does the logical terminology express these''clusters''and''trains''? |
| 25788 | How from sensations do we get what Berkeley called''outness''? |
| 25788 | How is this to be accomplished? |
| 25788 | How will the resulting strain affect the relations of the two remaining classes, the labourers and the capitalists? |
| 25788 | How, from a theory of pure selfishness, are we to get a morality of general benevolence? |
| 25788 | How, indeed, from the purely empirical or scientific base, do you deduce any moral attributes whatever? |
| 25788 | How, it might have been asked, do you explain James Mill? |
| 25788 | How, then, do they come to coalesce into an apparently continuous stream? |
| 25788 | How, then, is the moral law related to theology? |
| 25788 | If I am good to my old mother when she can no longer nurse me, am I not guilty of a similar folly? |
| 25788 | If I can measure the''sacrifice,''can I measure the''utility''which it gains? |
| 25788 | If I love a man because he is useful and continue to love him when he can no longer be useful, am I not misguided? |
| 25788 | If an association actually_ is_ a truth, what is the difference between right and wrong associations? |
| 25788 | If the Justice of the Peace can not fix the rate of wages, what does fix them? |
| 25788 | If the descendants of Englishmen increase at a certain rate in America, why do they not increase equally in England? |
| 25788 | If the governing classes were ready to reform abuses, why should they be made unable to govern? |
| 25788 | If value is created by labour, ought not''labour''to possess what it makes? |
| 25788 | If, in any case, we accept this explanation, does not the theory become a''truism,''or at least a commonplace, inoffensive but hardly instructive? |
| 25788 | If, then, we ask, Who is a good man? |
| 25788 | In respect to morality, is he not simply indifferent? |
| 25788 | In what way is the existence of such action to be reconciled with this doctrine? |
| 25788 | Is it some obscure and occult cause? |
| 25788 | Is not conduct vicious which causes misery,[232] and precisely because it causes misery? |
| 25788 | Is this consistent with his Utilitarianism? |
| 25788 | Is this really Mill''s case? |
| 25788 | Malthus''s ultimate criterion is always, Will the measure make people averse to premature marriage? |
| 25788 | May they not wish to sacrifice both other classes and coming generations to their own instantaneous advantages? |
| 25788 | Or did he really startle the world by clothing a commonplace in paradox, and then explain away the paradox till nothing but the commonplace was left? |
| 25788 | Ricardo may expound the science accurately; and, if so, we have to ask, What are the right ethical conclusions? |
| 25788 | Shall we not have such a catastrophe as the reign of terror? |
| 25788 | Shall we, then, give up a belief in causation? |
| 25788 | Supply and demand? |
| 25788 | The question is, What laws can we assign which will determine the process of composition? |
| 25788 | The questions, How do ideas originate? |
| 25788 | The very best event he could anticipate--''and what must the state of things be, if an Englishman and a Whig calls such an event the very best?'' |
| 25788 | Variations of supply and demand cause fluctuations in the price; but what finally determines the point to which the fluctuating prices must gravitate? |
| 25788 | Was it safe to teach the Bible without the safeguard of authorised interpretation? |
| 25788 | Was not the disproof real? |
| 25788 | Was population increasing or decreasing? |
| 25788 | Was the church catechism to be imposed or not? |
| 25788 | Was this the case of Malthus? |
| 25788 | We follow the process by which one wave propagates another; but there is still the question, What ultimately fixes the normal level? |
| 25788 | We have omitted''motive''and come to the critical question, How, after all, is the moral code to be enforced? |
| 25788 | We have the problem of the''criterion''( What is the distinction between right and wrong?) |
| 25788 | We have to consider the problem, What determines the distribution as between the capitalist and the labourer? |
| 25788 | Were the consequences altogether beyond the powers of reasonable calculation? |
| 25788 | Were the landlords, the farmers, or the labourers directly interested? |
| 25788 | What are the checks? |
| 25788 | What are the motives which make men count the happiness of others to be equally valuable with their own? |
| 25788 | What are the''laws''of association? |
| 25788 | What effect has this upon the theory of the market itself? |
| 25788 | What especially is meant by''moral''in this connection? |
| 25788 | What he pointed out was that such a rate must somehow be stopped; and his question was, how precisely will it be stopped? |
| 25788 | What is meant by''true''or''false,''as distinguished from real and unreal? |
| 25788 | What is the combining principle which can weld together such a mass of hostile and mutually repellent atoms? |
| 25788 | What is the real working of the system? |
| 25788 | What motives, then, can be derived from such knowledge of the Deity as is attainable from the''Natural theology''argument? |
| 25788 | What place is left for any supernatural intervention? |
| 25788 | What precisely is meant by this order? |
| 25788 | What was the philosophy congenial to Conservatism? |
| 25788 | What''circumstances''can be the same in all good governments in all times and places? |
| 25788 | What, after all, is a proposition? |
| 25788 | What, however, determines the share actually received? |
| 25788 | What, then, corresponds to the''box''? |
| 25788 | What, then, he might ask, are''time''and''space''? |
| 25788 | What, then, is a man''s proper share? |
| 25788 | What, then, is precisely meant in this case by the supply and demand? |
| 25788 | What, then, is the difference between the two states of mind? |
| 25788 | What, then, is the meaning of the general or abstract symbols employed in the process? |
| 25788 | What, then, is the principle? |
| 25788 | What, then, was the cause of the anarchy? |
| 25788 | What, then, was the cause? |
| 25788 | What, then, was the view really taken by the Utilitarians of these underlying problems? |
| 25788 | Where, then, are we to look? |
| 25788 | Who really gained or suffered by the protection of corn? |
| 25788 | Who really paid? |
| 25788 | Why did he not see this? |
| 25788 | Why then, it may be asked, should not Hazlitt take the position of an improver and harmoniser of the doctrine rather than of a fierce opponent? |
| 25788 | Why, then, distinguish the''check''as something apart from the instinct? |
| 25788 | Why? |
| 25788 | Will he also desire, it may be asked, to make use of it? |
| 25788 | Will it not multiply indefinitely? |
| 25788 | Will not the selfishness lead the actual majority at a given moment to plunder the rich and to disregard the interests of their own successors? |
| 25788 | Will not the strongest take the share of the weakest? |
| 25788 | Will they not, on your own principles, proceed to confiscation? |
| 25788 | Will this Being be expected to approve useful or pernicious conduct? |
| 25788 | Would he not be the basest of men if he did not save his country at any cost? |
| 25788 | [ 182] What, then, alienated Cobbett? |
| 25788 | [ 227] What, he asked, do you understand by a''tendency''when you admit that the tendency is normally overbalanced by others? |
| 25788 | [ 233] Could he logically call them vicious? |
| 25788 | [ 376] Not only is capital labour, but fermentation is labour, or how can we say that all value is proportioned to labour? |
| 25788 | [ 592] What is the''base''thing which Fletcher would not do to save his country? |
| 25788 | [ 593] What, then, does the love of virtue''for its own sake''come to? |
| 25788 | a mysterious interference of heaven,''inflicting barrenness at certain periods? |
| 25788 | and Sidmouth and Eldon to be converted to a sense of its duties? |
| 25788 | and how are they combined so as to form the actual state of consciousness? |
| 25788 | and the problem of the''moral sentiments''( What are the feelings produced by the contemplation of right and wrong?). |
| 25788 | and, What functions do they discharge in regard to the society or to its individual members? |
| 25788 | or''a cause open to our researches and within our view?'' |
| 25788 | or, in any case, as supplying the ultimate principle of association, do they not require investigation? |
| 25788 | or, in the Utilitarian language, What is the''sanction''of morality? |
| 1600 | ''And how, Socrates,''she said with a smile,''can Love be acknowledged to be a great god by those who say that he is not a god at all?'' |
| 1600 | ''And is that which is not wise, ignorant? |
| 1600 | ''And is this wish and this desire common to all? |
| 1600 | ''And not only the possession, but the everlasting possession of the good?'' |
| 1600 | ''And what does he gain who possesses the good?'' |
| 1600 | ''And what may that be?'' |
| 1600 | ''And what,''I said,''is his power?'' |
| 1600 | ''And who are they?'' |
| 1600 | ''And who,''I said,''was his father, and who his mother?'' |
| 1600 | ''And you admitted that Love, because he was in want, desires those good and fair things of which he is in want?'' |
| 1600 | ''And you mean by the happy, those who are the possessors of things good or fair?'' |
| 1600 | ''But how can he be a god who has no portion in what is either good or fair?'' |
| 1600 | ''But who then, Diotima,''I said,''are the lovers of wisdom, if they are neither the wise nor the foolish?'' |
| 1600 | ''But why of generation?'' |
| 1600 | ''By those who know or by those who do not know?'' |
| 1600 | ''Do you know what I am meditating? |
| 1600 | ''How can that be?'' |
| 1600 | ''Hush,''she cried;''must that be foul which is not fair?'' |
| 1600 | ''Right opinion,''she replied;''which, as you know, being incapable of giving a reason, is not knowledge( for how can knowledge be devoid of reason? |
| 1600 | ''Still,''she said,''the answer suggests a further question: What is given by the possession of beauty?'' |
| 1600 | ''Then if this be the nature of love, can you tell me further,''she said,''what is the manner of the pursuit? |
| 1600 | ''Then love,''she said,''may be described generally as the love of the everlasting possession of the good?'' |
| 1600 | ''To which must be added that they love the possession of the good?'' |
| 1600 | ''What are you meditating?'' |
| 1600 | ''What do you mean, Diotima,''I said,''is love then evil and foul?'' |
| 1600 | ''What is he, Diotima?'' |
| 1600 | ''What then is Love?'' |
| 1600 | ''What then?'' |
| 1600 | ''What then?'' |
| 1600 | ''Why, then,''she rejoined,''are not all men, Socrates, said to love, but only some of them? |
| 1600 | ''Will you have a very drunken man as a companion of your revels? |
| 1600 | ''Would you desire better witness?'' |
| 1600 | And I remember her once saying to me,''What is the cause, Socrates, of love, and the attendant desire? |
| 1600 | And Socrates, looking at Eryximachus, said: Tell me, son of Acumenus, was there not reason in my fears? |
| 1600 | And am I not right in asserting that there are two goddesses? |
| 1600 | And are you not a flute- player? |
| 1600 | And as you have spoken so eloquently of his nature, may I ask you further, Whether love is the love of something or of nothing? |
| 1600 | And does he possess, or does he not possess, that which he loves and desires? |
| 1600 | And first tell me, he said, were you present at this meeting? |
| 1600 | And if this is true, Love is the love of beauty and not of deformity? |
| 1600 | And now, said Socrates, I will ask about Love:--Is Love of something or of nothing? |
| 1600 | And suppose further, that when he saw their perplexity he said:''Do you desire to be wholly one; always day and night to be in one another''s company? |
| 1600 | And the admission has been already made that Love is of something which a man wants and has not? |
| 1600 | And when you say, I desire that which I have and nothing else, is not your meaning that you want to have what you now have in the future?'' |
| 1600 | And would you call that beautiful which wants and does not possess beauty? |
| 1600 | And you would say the same of a mother? |
| 1600 | Are they not all the works of his wisdom, born and begotten of him? |
| 1600 | Are we to have neither conversation nor singing over our cups; but simply to drink as if we were thirsty? |
| 1600 | But Love desires the beautiful; and then arises the question, What does he desire of the beautiful? |
| 1600 | But before the many you would not be ashamed, if you thought that you were doing something disgraceful in their presence? |
| 1600 | But first tell me; if I come in shall we have the understanding of which I spoke( supra Will you have a very drunken man? |
| 1600 | But what have you done with Socrates? |
| 1600 | But why again does this extend not only to men but also to animals? |
| 1600 | By Heracles, he said, what is this? |
| 1600 | By all means; but who makes the third partner in our revels? |
| 1600 | Can you tell me why?'' |
| 1600 | Consider then: How can the drinking be made easiest? |
| 1600 | Do you expect to shoot your bolt and escape, Aristophanes? |
| 1600 | Eryximachus said: What is this, Alcibiades? |
| 1600 | First, is not love of something, and of something too which is wanting to a man? |
| 1600 | For he who is anything can not want to be that which he is? |
| 1600 | For what lover would not choose rather to be seen by all mankind than by his beloved, either when abandoning his post or throwing away his arms? |
| 1600 | He desires, of course, the possession of the beautiful;--but what is given by that? |
| 1600 | He must agree with us-- must he not? |
| 1600 | I am especially struck with the beauty of the concluding words-- who could listen to them without amazement? |
| 1600 | I asked;''Is he mortal?'' |
| 1600 | I said,''O thou stranger woman, thou sayest well; but, assuming Love to be such as you say, what is the use of him to men?'' |
| 1600 | I was astonished at her words, and said:''Is this really true, O thou wise Diotima?'' |
| 1600 | I will also tell, if you please-- and indeed I am bound to tell-- of his courage in battle; for who but he saved my life? |
| 1600 | Is he not like a Silenus in this? |
| 1600 | Is that the meaning of your praise? |
| 1600 | Is there anything?'' |
| 1600 | Man may be supposed to act thus from reason; but why should animals have these passionate feelings? |
| 1600 | May I say without impiety or offence, that of all the blessed gods he is the most blessed because he is the fairest and best? |
| 1600 | Of what am I speaking? |
| 1600 | On his appearing he and the host jest a little; the question is then asked by Pausanias, one of the guests,''What shall they do about drinking? |
| 1600 | Or shall I crown Agathon, which was my intention in coming, and go away? |
| 1600 | Or who would desert his beloved or fail him in the hour of danger? |
| 1600 | Or who would not have such children as Lycurgus left behind him to be the saviours, not only of Lacedaemon, but of Hellas, as one may say? |
| 1600 | See you how fond he is of the fair? |
| 1600 | She said to me:''And do you expect ever to become a master in the art of love, if you do not know this?'' |
| 1600 | So I gave him a shake, and I said:''Socrates, are you asleep?'' |
| 1600 | Socrates asks: Who are his father and mother? |
| 1600 | That is, of a brother or sister? |
| 1600 | The same to you, said Eryximachus; but what shall we do? |
| 1600 | Then Love wants and has not beauty? |
| 1600 | Then in wanting the beautiful, love wants also the good? |
| 1600 | Then it must have been a long while ago, he said; and who told you-- did Socrates? |
| 1600 | Then would you still say that love is beautiful? |
| 1600 | Then, said Glaucon, let us have the tale over again; is not the road to Athens just made for conversation? |
| 1600 | What are you about? |
| 1600 | What do you suppose must have been my feelings, after this rejection, at the thought of my own dishonour? |
| 1600 | What do you think, Eryximachus? |
| 1600 | What do you think? |
| 1600 | What do you want? |
| 1600 | What say you to going with me unasked? |
| 1600 | Who will deny that the creation of the animals is his doing? |
| 1600 | Who would not emulate them in the creation of children such as theirs, which have preserved their memory and given them everlasting glory? |
| 1600 | Who would not sooner have these children of the mind than the ordinary human ones? |
| 1600 | Who, if not you, should be the reporter of the words of your friend? |
| 1600 | Who, when he thinks of Homer and Hesiod and other great poets, would not rather have their children than ordinary human ones? |
| 1600 | Why then is there all this flutter and excitement about love? |
| 1600 | Why, my dear friend, said Socrates, must not I or any one be in a strait who has to speak after he has heard such a rich and varied discourse? |
| 1600 | Will that be agreeable to you? |
| 1600 | Will you drink with me or not?'' |
| 1600 | Will you laugh at me because I am drunk? |
| 1600 | Would he who is great, desire to be great, or he who is strong, desire to be strong? |
| 1600 | Would that be an ignoble life?'' |
| 1600 | Yet let me ask you one more question in order to illustrate my meaning: Is not a brother to be regarded essentially as a brother of something? |
| 1600 | You were quite right in coming, said Agathon; but where is he himself? |
| 1600 | and do all men always desire their own good, or only some men?--what say you?'' |
| 1600 | and was I not a true prophet when I said that Agathon would make a wonderful oration, and that I should be in a strait? |
| 1600 | and what is the object which they have in view? |
| 1600 | do you not see that there is a mean between wisdom and ignorance?'' |
| 1600 | etc.)? |
| 1600 | said Alcibiades: shall I attack him and inflict the punishment before you all? |
| 1600 | said Socrates; are you going to raise a laugh at my expense? |
| 1600 | what are they doing who show all this eagerness and heat which is called love? |
| 39065 | How would a man profit if he receive gold and silver on the condition that he was to enslave the noblest part of him to the worst? 39065 Is not this man likely to seat the concupiscent and covetous elements on the vacant throne? |
| 39065 | Must my leg be lamed? |
| 39065 | Thou, O World, how wilt thou secure thyself against this man? 39065 What is the use of having great schemes if you have n''t the means to carry them out?" |
| 39065 | Why rewrite the last chapter? |
| 39065 | Why to Apollo''s shrine repair New hallowed? 39065 Wretch, do you then on account of one poor leg find fault with the world? |
| 39065 | Ye are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted? 39065 And do you feel no shame in delivering up your mind to any reviler, to be disconcerted and confounded? |
| 39065 | And if ye salute your brethren only, what do ye more than others? |
| 39065 | And what can be so good, so desirable to impart, as this very Spirit of Love, which is Christianity itself? |
| 39065 | And wherein does its unrighteousness consist? |
| 39065 | And which of you by being anxious can add one cubit unto his stature? |
| 39065 | And why are ye anxious concerning raiment? |
| 39065 | And why beholdest thou the mote that is in thy brother''s eye, but considerest not the beam that is in thine own eye? |
| 39065 | And will any one say that he is not a miserable caitiff who sells his own divine being to that which is most godless and detestable and has no pity? |
| 39065 | Anything more? |
| 39065 | Are faithfulness, and love, and sweet grateful memories no good? |
| 39065 | Are not ye of much more value than they? |
| 39065 | Are there any people in the world whose interests you deliberately disregard? |
| 39065 | Be not therefore anxious, saying, What shall we eat? |
| 39065 | But what is it to you by whose hands the giver demanded it back? |
| 39065 | But where, amid all this, Plato asks, is righteousness? |
| 39065 | Can we reconcile these two seemingly contradictory statements? |
| 39065 | Can we tell why a man with such a ring on his finger should not do any unjust, unkind, impure, or dishonourable deed? |
| 39065 | Can you honestly say that your neighbour gets represented in your mind in this imaginative, sympathetic, helpful way? |
| 39065 | Could we trust ourselves to wear that ring night and day? |
| 39065 | Do men gather grapes of thorns, or figs of thistles? |
| 39065 | Do you care for your family like that? |
| 39065 | Do you care for your profession in that way? |
| 39065 | Do you love your country with such jealous solicitude for its honour and prosperity? |
| 39065 | Do you think of God''s great universe as something in the goodness of which you rejoice, and for the welfare of which you are earnestly enlisted? |
| 39065 | Do you wish, then, to know precisely where you stand in the scale of personality? |
| 39065 | Does any man hinder me from going with smiles and cheerfulness and contentment?" |
| 39065 | Does it justify drawing a salary for which no adequate services are rendered? |
| 39065 | Does it justify the raising of money by a lottery? |
| 39065 | For if ye love them that love you, what reward have ye? |
| 39065 | For what end? |
| 39065 | For who is the master of things like these? |
| 39065 | Has not this been also restored? |
| 39065 | Has your estate been taken from you? |
| 39065 | Have I wished to transgress the relations of things? |
| 39065 | He asks what he shall pray for? |
| 39065 | He can shout with more than Stoic defiance:"O death, where is thy sting? |
| 39065 | He even pushes the question a step further and asks,"What shall a man be profited by unrighteousness even if his unrighteousness be undetected? |
| 39065 | How late shall the student study at night? |
| 39065 | How many of us are slaving all day and late into the night to add artificial superfluities to the simple necessities? |
| 39065 | How many of us know how to stop working when it begins to encroach upon our health; and to cut off anxiety and worry altogether? |
| 39065 | If Epicurus chances to be seated on the throne, he asks the candidate,"Have you had a good time?" |
| 39065 | If I send this cook away, shall I be a long while without any; and after much vexation probably put up with another not half so good? |
| 39065 | If you wish not to be restrained or compelled, who shall compel you to desires contrary to your principles? |
| 39065 | If you wish to be a man of modesty and fidelity, who shall prevent you? |
| 39065 | In what does this priceless pearl consist? |
| 39065 | Is Aristotle, then, a gross materialist, a mere money- getter, pleasure- lover, office- seeker? |
| 39065 | Is it no good that a just life should be justly honoured? |
| 39065 | Is it no good that we should keep our silent promises on which others build because they believe in our love and truth? |
| 39065 | Is not Aristotle right? |
| 39065 | Is not the life more than the food, and the body than the raiment? |
| 39065 | Is such an exercise of spirit a virtuous act? |
| 39065 | Is the lot of any poor man harder, or the life of any unhappy woman more sad and bitter, for aught that we have done or left undone? |
| 39065 | Is the world a happier, holier, better world because we are here in it, helping on God''s good- will for men? |
| 39065 | Is there any sphere of human welfare to which you are indifferent? |
| 39065 | Is there then no virtue in man only, and must we look to our hair, and our clothes, and to our ancestors?" |
| 39065 | Is your child dead? |
| 39065 | Is your wife dead? |
| 39065 | It will prevent misunderstanding later, if we put the question squarely here, Does the end justify the means? |
| 39065 | Know you not how small a part you are compared with the whole?" |
| 39065 | Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out devils, and by thy name do many mighty works? |
| 39065 | Must I then die lamenting? |
| 39065 | O grave, where is thy victory?" |
| 39065 | On the other hand, is there a single point on which we deliberately are working evil? |
| 39065 | On the other hand, shall he fritter away all his evenings with convivial fellows, and the society butterflies? |
| 39065 | On the other hand, will you have no recreation the evening before the game; but simply sit in your room and mope? |
| 39065 | Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye, and lo, the beam is in thine own eye? |
| 39065 | Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone, or if he shall ask for a fish, will give him a serpent? |
| 39065 | Or, is it good that we should harden our hearts against all the wants and hopes of those who have depended on us? |
| 39065 | Shall he keep on until past midnight year after year? |
| 39065 | Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? |
| 39065 | Should we not at once recognise, that in spite of his original declaration, he is not the consistently mercenary being he professed himself to be? |
| 39065 | Since, then, desire and aversion are in your power, for what have you to be anxious?" |
| 39065 | The essential question which Love, and Jesus as the Lord and Master of Love, puts to a man is not"How much money have you?" |
| 39065 | The judge, perhaps, will pass a sentence against you which he thinks formidable; but can he likewise make you receive it with shrinking? |
| 39065 | To do so, he must have loved Baldassarre devotedly, and he did not love him: was that his own fault? |
| 39065 | To the question in its Jewish form,"What is the great commandment?" |
| 39065 | VI THE BLESSEDNESS OF LOVE Does virtue bring happiness? |
| 39065 | What comes of this entirely unegoistic course? |
| 39065 | What does reason say? |
| 39065 | What else had Tito''s crime toward Baldassarre been but that abandonment working itself out to the most hideous extreme of falsity and ingratitude? |
| 39065 | What good can belong to men who have such souls? |
| 39065 | What is the point? |
| 39065 | What though I can not pay my bills? |
| 39065 | What though I suffer toothache''s ills? |
| 39065 | What though I swallow countless pills? |
| 39065 | What though I''m in a sorry case? |
| 39065 | What was the end which Aristotle set before himself and his disciples? |
| 39065 | What, then, in contrast to this would be a righteous state? |
| 39065 | What, then, is the difference between a righteous and unrighteous state? |
| 39065 | What, then, is the good, according to Plato? |
| 39065 | What, then, is their place? |
| 39065 | What, then, is this good, which is neither a sum of pleasures, nor conformity to law; nor yet superiority to appetite and passion? |
| 39065 | What, then, is virtue? |
| 39065 | Where is the limit? |
| 39065 | Wherein, then, does the difference between an unrighteous and a righteous state consist? |
| 39065 | Which breakfast will enable you to do the best forenoon''s work? |
| 39065 | Which of the two men would we rather be? |
| 39065 | Which one will give you acute headache and chronic dyspepsia? |
| 39065 | While you wish to preserve that freedom which belongs to you, and are contented with that, for what have you longer to be anxious? |
| 39065 | Who can take them away? |
| 39065 | Who then is the consistent Epicurean man? |
| 39065 | Why a new edition under a new title? |
| 39065 | Why present with prayer Libation? |
| 39065 | Why then pursue an object like this, which is at the disposal of others?" |
| 39065 | Why, you may ask, should he give us a treatise on politics in answer to a question of personal character? |
| 39065 | Why? |
| 39065 | Will hospitality be made impossible? |
| 39065 | Will my household be thrown into confusion? |
| 39065 | Will the working power of the members of my household be impaired by lack of well- prepared, promptly served food? |
| 39065 | Wilt thou not willingly surrender it for the whole? |
| 39065 | Would we, with such a ring on our finger, stand fast in righteousness? |
| 39065 | but"What use do you intend to make of whatever you have, be that little or much?" |
| 39065 | do not even the Gentiles the same? |
| 39065 | do not even the publicans the same? |
| 39065 | have I been discontented with anything that happens or wished it to be otherwise? |
| 39065 | or a little fruit and a cereal, a roll, and a couple of eggs? |
| 39065 | or, What shall we drink? |
| 39065 | or, Wherewithal shall we be clothed? |
| 39065 | to aversions contrary to your opinion? |
| 38226 | Are these human beings,one might ask,"or only machines for thinking, writing and speaking?" |
| 38226 | Is the highest thing of all, the production of the philosophical genius, nothing but a pretext, and the main object perhaps to hinder his production? 38226 See, that is the true and real art,"we seem to hear:"of what use are these aspiring little people of to- day?" |
| 38226 | A poor obstacle, is n''t it? |
| 38226 | Ah, and why nothing better? |
| 38226 | And in the gradual clearing of the forests, might not our libraries be very reasonably used for straw and brushwood? |
| 38226 | And is Reason turned to Unreason?" |
| 38226 | And now he could turn a fearless eye towards the question,"What is the real worth of life?" |
| 38226 | And shall we not call it unselfishness, when the historical man lets himself be turned into an"objective"mirror of all that is? |
| 38226 | And then, why a philosopher? |
| 38226 | And what are they called? |
| 38226 | And what obstacles must be removed before his example can have its full effect and the philosopher train another philosopher? |
| 38226 | And why especially a Greek? |
| 38226 | And, after all, what does the history of philosophy matter to our young men? |
| 38226 | Are they to learn to hate or perhaps despise philosophy? |
| 38226 | But granted that this herd of bad philosophers is ridiculous-- and who will deny it?--how far are they also harmful? |
| 38226 | But how can we"find ourselves"again, and how can man"know himself"? |
| 38226 | But is not this really an intentional confusion of quantity and quality? |
| 38226 | But to what means can he look? |
| 38226 | But what comes from these congregated storm- clouds? |
| 38226 | But what is it that forces the man to fear his neighbour, to think and act with his herd, and not seek his own joy? |
| 38226 | But what is one to think of the innocent statement, wavering between tautology and nonsense, of a famous historical virtuoso? |
| 38226 | But whither does he point? |
| 38226 | But who are the men that can use history rightly, and for whom it is a help and not a hindrance to life? |
| 38226 | But who will give them this life? |
| 38226 | But, we may ask, should one who has a decided talent for working in gold be made for that reason to learn music? |
| 38226 | By what"work"are they to strive boldly forward? |
| 38226 | Can Nature be said to attain her end, if men have a false idea of the aim of their own labour?" |
| 38226 | Can a University philosopher ever keep clearly before him the whole round of these duties and limitations? |
| 38226 | Consider the historical virtuoso of the present time: is he the justest man of his age? |
| 38226 | Could the great German parodist contradict this? |
| 38226 | Do not all the virtues follow in the train of the new faith? |
| 38226 | Does not the increasing demand for historical judgment give us that idea in a new dress? |
| 38226 | For he must go down into the depths of being, with a string of curious questions on his lips--"Why am I alive? |
| 38226 | For the problem is--"In what way may your life, the individual life, retain the highest value and the deepest significance? |
| 38226 | For what does the rogue mean by this cry to the workers in the vineyard? |
| 38226 | For what means has nature of repressing too great a luxuriance from without? |
| 38226 | For what medicine would be more salutary to combat the excess of historical culture than Hartmann''s parody of the world''s history? |
| 38226 | For what opposition is there between human action and the process of the world? |
| 38226 | For where are our modern physicians who are strong and sure- footed enough to hold up another or lead him by the hand? |
| 38226 | He asks himself in amazement--"Is not such knowledge, after all, absolutely necessary? |
| 38226 | He knows this, but hides it like an evil conscience;--and why? |
| 38226 | He may ask the beast--"Why do you look at me and not speak to me of your happiness?" |
| 38226 | Heirs of the Greeks and Romans, of Christianity? |
| 38226 | How can we reach that end? |
| 38226 | How could statistics prove that there are laws in history? |
| 38226 | How could the next ten years teach what the past ten were not able to teach? |
| 38226 | How does the philosopher of our time regard culture? |
| 38226 | How is he to attain such a strange end? |
| 38226 | How shall he answer? |
| 38226 | How should a political innovation manage once and for all to make a contented race of the dwellers on this earth? |
| 38226 | How should the endless rush of events not bring satiety, surfeit, loathing? |
| 38226 | How was Schopenhauer to escape this danger? |
| 38226 | Is it enough for thee? |
| 38226 | Is it not justice, always to hold the balance of forces in your hands and observe which is the stronger and heavier? |
| 38226 | Is it not magnanimity to renounce all power in heaven and earth in order to adore the mere fact of power? |
| 38226 | Is it true that this objectivity has its source in a heightened sense of the need for justice? |
| 38226 | Is not such thinking in its nature emasculate? |
| 38226 | Is not the past large enough to let you find some place where you may disport yourself without becoming ridiculous? |
| 38226 | Is perhaps our time such a"first- comer"? |
| 38226 | Is the guilt ours who see it, or have life and history really altered their conjunction and an inauspicious star risen between them? |
| 38226 | It can not be the so- called"impulse to truth": for how could there be an impulse towards a pure, cold and objectless knowledge? |
| 38226 | Laws? |
| 38226 | Might not an illusion lurk in the highest interpretation of the word objectivity? |
| 38226 | Must life dominate knowledge, or knowledge life? |
| 38226 | Now why will he so strongly choose the opposite, and try to feel life, which is the same as to suffer from life? |
| 38226 | O thou too proud European of the nineteenth century, art thou not mad? |
| 38226 | One said of the natural sciences,--"Not one of them can fully explain to me the origin of matter; then what do I care about them all?" |
| 38226 | Or will a race of eunuchs prove to be necessary to guard the historical harem of the world? |
| 38226 | Or will they be exceptions, the last inheritors of the qualities that were once called German? |
| 38226 | Religions are at their last gasp? |
| 38226 | That is something; there is yet hope, and do not ye who hope laugh in your hearts? |
| 38226 | The guests that come last to the table should rightly take the last places: and will you take the first? |
| 38226 | The question is always on my tongue, why precisely Democritus? |
| 38226 | The revolution, the atomistic revolution, is inevitable: but what_ are_ those smallest indivisible elements of human society? |
| 38226 | Then I said within me:"What would be the principles, on which he might teach thee?" |
| 38226 | There are no more living mythologies, you say? |
| 38226 | To the question"To what end dost thou live?" |
| 38226 | We can not gain even this transitory moment of awakening by our own strength; we must be lifted up-- and who are they that will uplift us? |
| 38226 | What deeds could man ever have done if he had not been enveloped in the dust- cloud of the unhistorical? |
| 38226 | What if this cry were the ultimate object of the state, and the"education"or leading to philosophy were merely a leading_ from_ philosophy? |
| 38226 | What is it that is always troubling us? |
| 38226 | What is the use to the modern man of this"monumental"contemplation of the past, this preoccupation with the rare and classic? |
| 38226 | What remains to him now but his knowledge? |
| 38226 | What significance has any particular form of culture for these several travellers? |
| 38226 | What then? |
| 38226 | What, further, must be discovered that may make his influence on his contemporaries more certain? |
| 38226 | Where has vanished all the reflection on moral questions that has occupied every great developed society at all epochs?" |
| 38226 | Which of the two is the higher, and decisive power? |
| 38226 | Who compels you to judge? |
| 38226 | Who was it that spake that true word--''A man has never risen higher than when he knoweth not whither his road may yet lead him''?" |
| 38226 | Who were physician enough to know the health or sickness of our time? |
| 38226 | Who would ever dream of any"monumental history"among them, the hard torch- race that alone gives life to greatness? |
| 38226 | Why cling to your bit of earth, or your little business, or listen to what your neighbour says? |
| 38226 | Why not Heraclitus, or Philo, or Bacon, or Descartes? |
| 38226 | Why not a poet or orator? |
| 38226 | Why not an Englishman or a Turk? |
| 38226 | Why should the Germans of to- day be particularly subtle? |
| 38226 | Will it soon become notorious? |
| 38226 | Wilt thou be its advocate and its redeemer? |
| 38226 | Would it be possible, I wonder, to represent our present literary and national heroes, officials and politicians as Romans? |
| 38226 | Would you rather the state persecuted philosophers than paid them for official services?" |
| 38226 | Yes, when will men feel again deeply as Kleist did, and learn to measure a philosophy by what it means to the"Holy of Holies"? |
| 38226 | You may deny this youth any culture-- but how would youth count that a reproach? |
| 38226 | and how may it least be squandered?" |
| 38226 | how have I become what I am, and why do I suffer in this existence?" |
| 38226 | unto this existence? |
| 38226 | what is the gnat that will not let us sleep? |
| 38226 | what lesson have I to learn from life? |
| 38226 | who goes there?" |
| 40307 | / Lis[ Elisa?] |
| 40307 | 14_[ 1883?]. |
| 40307 | 30?_], 1865. |
| 40307 | A neat coiffure, is it not? |
| 40307 | A pedant might object( near the end) to a_ drop_ of( even Huguenot) blood_ beating high_; but how can I object to anything from your pen? |
| 40307 | After all it will soon be over, and then her arm will be better than ever, twice as strong, and who of us are exempt from pain? |
| 40307 | Agassiz:"May I enter your state- room and take them when I shall want them, sir?" |
| 40307 | And if not for that, for what else should we hang the poor wretch? |
| 40307 | And is that such an unworthy stake to set up for our good, after all? |
| 40307 | Apropos to English, I return your slip[ about the teaching of English?] |
| 40307 | Are the much despised"Spiritualism"and the"Society for Psychical Research"to be the chosen instruments for a new era of faith? |
| 40307 | Are the"Rainbows for Children"I see noticed in the"Nation"that old book by Mrs. Tappan? |
| 40307 | Are you likely to come back to London at all? |
| 40307 | Are you sure M---- is not playing the part of the tailless fox in the fable? |
| 40307 | Are you very different from what you were two years ago? |
| 40307 | Are you willing that henceforward we should call each other by our first names? |
| 40307 | As for knowing her as_ she_ is now??!! |
| 40307 | As for knowing her as_ she_ is now??!! |
| 40307 | BELOVED HEINRICH,--You lazy old scoundrel, why do n''t you write a letter to your old Dad? |
| 40307 | But how_ can_ the real movement have its rise in the phenomenal? |
| 40307 | But is n''t he a bully boy? |
| 40307 | But was there ever, since Christian Wolff''s time, such a model of the German Professor? |
| 40307 | But what am I doing? |
| 40307 | Can I afford this? |
| 40307 | Can any one believe in revenge now? |
| 40307 | Can it be that we have so few at home? |
| 40307 | Could no one wrest the shears from her vandal hand? |
| 40307 | Dark, aristocratic dining- room, with royal cheer--"fish, roast- beef, veal- cutlets or pigeons?" |
| 40307 | Do I still owe you anything?... |
| 40307 | Do n''t you think that''s rather unkind? |
| 40307 | Do n''t you wish you were here to enjoy the sunshine of it? |
| 40307 | Do you keep your room above the freezing point or ca n''t the thing be done? |
| 40307 | Do you know him? |
| 40307 | Do you still go to school at Miss Clapp''s? |
| 40307 | Does not the idea tempt you? |
| 40307 | For in the case of a man like James the biographical question to be answered is not, as with a man of affairs: How can his actions be explained? |
| 40307 | For what is your famous"two aspects"principle more than the postulate that the world is thoroughly_ intelligible_ in nature? |
| 40307 | Give me a full blooded red- lipped villain like dear old D.--when shall I look upon her like again?" |
| 40307 | God is; of His being there is no doubt; but who and what are we?" |
| 40307 | Have I not redeemed any weaknesses of the past? |
| 40307 | Have n''t you a brother, or something, to send over here, since there seems no hope of having you yourself? |
| 40307 | Have n''t you heard yet from Bobby? |
| 40307 | Have you borne it well? |
| 40307 | Have you had any relief from your miserable suffering state? |
| 40307 | Have you had time yet to look into Royce''s book? |
| 40307 | Have your lessons with Bradford( the brandy- witness) begun? |
| 40307 | He had another philosopher named Marty[?] |
| 40307 | How are the children? |
| 40307 | How can an adult man spend his time in trying to torture an accurate meaning into Spencer''s incoherent accidentalities? |
| 40307 | How can you think of such a thing? |
| 40307 | How could Arthur, how could Madame Lucy,[100] see us go off and not raise a more solemn word of warning? |
| 40307 | How do you like the darkeys being so numerous? |
| 40307 | How does Wilky get on? |
| 40307 | How has Aunt Kate''s knee been since her return? |
| 40307 | How is Santayana, and what is he up to? |
| 40307 | How is he nursed? |
| 40307 | How many possible opinions are there? |
| 40307 | How_ can_ you have got back to the conversations of your prime? |
| 40307 | I gave him a bath and took him to dinner and he is now gone to see[ Andrew?] |
| 40307 | I made the acquaintance the other day of Miss Fanny Dixwell of Cambridge( the eldest), do you know her? |
| 40307 | Is Kitty Temple as angelic as ever? |
| 40307 | Is Mayberry gone? |
| 40307 | Is Mr. Bôcher giving his lectures or talks again at your house? |
| 40307 | Is it that he seems the representative of pure simple human nature against all conventional additions?... |
| 40307 | Is music raging round you both as of yore? |
| 40307 | Is that a reasonable world from the moral point of view? |
| 40307 | Is that right in a novel of human life? |
| 40307 | Is the Goethe work started? |
| 40307 | Is this so? |
| 40307 | It says, Is there space and air in your mind, or must your companions gasp for breath whenever they talk with you? |
| 40307 | It would be different if I spoke his lingo.--What do_ you_ think? |
| 40307 | J?] |
| 40307 | MY DEAR GODKIN,--Doesn''t the impartiality which I suppose is striven for in the"Nation,"sometimes overshoot the mark"and fall on t''other side"? |
| 40307 | MY DEAR MISS GRACE, or rather, let me say, MY DEAR GRACE,--since what avails such long friendship and affection, if not that privilege of familiarity? |
| 40307 | Meanwhile what boots it to be made unconsciously better, yet all the while consciously to lie awake o''nights, as I still do? |
| 40307 | Not long ago I was dining with some old gentlemen, and one of them asked,"What is the best assurance a man can have of a long and active life?" |
| 40307 | Now why not be reconciled with my deficiencies? |
| 40307 | Or do the Germans show their age so much sooner? |
| 40307 | Or shall I follow some commoner method-- learn science and bring myself first into man''s respect, that I may thus the better speak to him? |
| 40307 | Or what comfort is it to me now to be told that a billion years hence greenbacks and gold will have the same value? |
| 40307 | P. S. Why ca n''t you write me the result of your study of the_ vis viva_ question? |
| 40307 | Returning, I shall have a bath either in lake or brook-- doesn''t it sound nice? |
| 40307 | Seriously, how could you be so insane? |
| 40307 | Shall I take one of these? |
| 40307 | Shall one never be able to help himself out of you, according to his needs, and be dependent only upon your fitful tippings- up? |
| 40307 | Should you think it safe? |
| 40307 | Some compensations go with being a mature man, do they not? |
| 40307 | Touchstone''s question,''Hast any philosophy in thee, shepherd?'' |
| 40307 | Was she all alone when she did it? |
| 40307 | What balm is it, when instead of my High you have given me a Low, to tell me that the Low is good for nothing? |
| 40307 | What can I do, however, my dear Grace, except express hopes? |
| 40307 | What chance is there of your being able to pay us a visit at Swampscott in my vacation( from July 15 to Sept. 15)? |
| 40307 | What do you think of Carveth[ Reid]''s Essay on Shadworth[ Hodgson]? |
| 40307 | What is he personally? |
| 40307 | What is it that moves you so about his simple, unprejudiced, unpretending, honest career? |
| 40307 | What native instincts, preferences, and limitations of view did he bring with him to his business of reading the riddle of the Universe? |
| 40307 | What shall I do? |
| 40307 | What shall it be? |
| 40307 | What was opium created for except for such times as this? |
| 40307 | What was their genesis and what were they? |
| 40307 | What were his background and education? |
| 40307 | What wonder then that the mercenary conduct of One whom I have ever fostered without hope of pecuniary reward should work like madness in my brain? |
| 40307 | When is our long- postponed talk to take place? |
| 40307 | When, oh, when, will you write me another like the solitary one I got from you in Florence? |
| 40307 | Which is the better and more godly life? |
| 40307 | Who are these men anyhow? |
| 40307 | Who holds his foot for the doctor? |
| 40307 | Who knows? |
| 40307 | Whose_ theories_ in Psychology have any_ definitive_ value today? |
| 40307 | Why ca n''t you send the"North American,"with Father''s and Harry''s articles? |
| 40307 | Why can all others view their own beliefs as_ possibly_ only hypotheses--_they_ only not? |
| 40307 | Why do n''t you cut the whole concern at once, as a rank offence to every human hope and aspiration? |
| 40307 | Why does the Absolute Unity make its votaries so much more_ conceited_ at having attained it, than any other supposed truth does? |
| 40307 | Why is it that everything in this world is offered us on no medium terms between either having too much of it or too little? |
| 40307 | Why is it that it makes women feel so good to moralize? |
| 40307 | With what can I_ side_ in such a world as this? |
| 40307 | You ca n''t tell how thick the atmosphere of Cambridge seems over here? |
| 40307 | You could n''t possibly have done so solid a piece of work as that ten years ago, could you? |
| 40307 | You posit first a phenomenal Nature in which the_ alienation_ is produced( but phenomenal to_ what_? |
| 40307 | Your first question is,"where have I been?" |
| 40307 | Your next question is"wherever is Harry?" |
| 40307 | Your next question probably is"_ how_ are and_ where_ are father and mother?"... |
| 40307 | [ 78]"Why so heartlessly deceive your sons?" |
| 40307 | [ Part of the"MÃ © langes Philosophiques"?]. |
| 40307 | _ Are_ they unhappy, by the way?" |
| 40307 | _ First_, pecuniarily? |
| 40307 | _ To Miss Mary Tappan.__ Sunday, April 26_[ 1870?]. |
| 40307 | _ To O. W. Holmes, Jr._[ A pencil memorandum, Winter of 1866- 67?] |
| 40307 | _ To Thomas W. Ward._[ Fragment of a letter from Berlin,_ circa Nov. 1867?_]... I have begun going to the physiological lectures at the University. |
| 40307 | _ To Thomas W. Ward.__ March_[? |
| 40307 | _ To his Father._[ DIVONNE? |
| 40307 | and, above all, What were his temperament and the bias of his mind? |
| 40307 | but rather: What manner of being was he? |
| 40307 | especially when that is explained to be zero? |
| 40307 | four? |
| 40307 | or do we keep them indoors? |
| 40307 | or have you gone on as badly or worse than ever? |
| 40307 | this monstrous indifferentism which brings forth everything_ eodem jure_? |
| 40307 | three? |
| 40307 | to the already unconsciously existing creature? |
| 1347 | Being a deposit of the evolutive movement along its path, how could it be applied throughout the evolutive movement itself? 1347 And what distance have they already gone? 1347 And what do we actually observe? 1347 And what do we observe then? 1347 And what is that, really, but realism? 1347 But a new problem then arises: Is not our intuition of immediacy in danger of remaining inexpressible? 1347 But everything admits of it; and what is its lesson to us? 1347 But from what point of view and by what method do we ordinarily construct this theory of knowledge? 1347 But how are we to establish positive verification of these views? 1347 But in what light does it regard its task? 1347 But is it not the very task of positive science to execute this work of purification? 1347 But is this perceptible material, this qualitative continuity, the pure fact in matter? 1347 But of what does such a hypothesis consist? 1347 But then, you will say, where is the difference between philosophy and art, between metaphysical and aesthetic intuition? 1347 But what is it all worth? 1347 But, after all, is not that the only true immediate fact? 1347 By what criteria, by what signs can we recognise that we have touched the goal? 1347 By what right do we thus exclude, with vital effort, even the feeling of liberty which in us is so vigorous? 1347 By what sign shall we be able to recognise that the result has been obtained? 1347 Can we say of such a doctrine that it seeks to go, or that it goesagainst intelligence"? |
| 1347 | Do I love? |
| 1347 | Do I think? |
| 1347 | Do the dams, canals, and buoys make the current of the river? |
| 1347 | Do the festoons of dead seaweed ranged along the sand make the rising tide? |
| 1347 | Do we choose geometry for an informing and regulating science? |
| 1347 | Do we think in void, and with nothing? |
| 1347 | Do you desire a precise example of the work we must accomplish? |
| 1347 | Do you want an example? |
| 1347 | Does it bring us into true relation with things, into relation with pure consciousness? |
| 1347 | Does it, in its present state, help us to know the nature of a disinterested intuition? |
| 1347 | Does not that imply an imperious, urgent, solemn, and tragic problem of action? |
| 1347 | Does not their ground, their utility, and their interest exactly consist in sparing us this labour? |
| 1347 | Does reality only become an object of knowledge as a system of distinct but regulated factors and moments? |
| 1347 | Does that mean abandonment to instinct, and descent with it into infra- consciousness again? |
| 1347 | For from what source could an irreducible relativity be produced in it? |
| 1347 | Have we not already besides proof of this in the fact that each of us always appears in his own eyes to occupy the centre of the world he perceives? |
| 1347 | Have we not here exactly the essential postulates of action and speech? |
| 1347 | He therefore denies nothing; he is waiting and searching, always in the same spirit: what more could we ask of him? |
| 1347 | How are we to attain the immediate? |
| 1347 | How are we to describe this duration? |
| 1347 | How are we to do away with the danger of illusion? |
| 1347 | How are we to guide this effort? |
| 1347 | How are we to realise this perception of pure fact which we stated to be the philosopher''s first step? |
| 1347 | How can we go beyond intelligence except by intelligence itself? |
| 1347 | How can we possibly have after that the genuine creation which we require in the act we call free? |
| 1347 | How does it operate in the work of memory? |
| 1347 | How therefore do we come to speak of a"perceptible diversity"which mind has to regulate and unify? |
| 1347 | How, finally, is any discovery made? |
| 1347 | How? |
| 1347 | In addition, must we not first of all postulate what will afterwards be preserved or deteriorated? |
| 1347 | In the same way again, how do we learn, how can we assimilate a vast system of conceits or images? |
| 1347 | In what direction do they go? |
| 1347 | In what will this work consist? |
| 1347 | Is Mr Bergson only a poet, and does his work amount to nothing but the introduction of impressionism in metaphysics? |
| 1347 | Is it from the void that we set out to think? |
| 1347 | Is it not a fact that human intelligence has been slowly constituted in the course of biological evolution? |
| 1347 | Is it really a fact, or is it only a more or less conjectural and plausible theory? |
| 1347 | Is it really one of the distinctive marks of life? |
| 1347 | Is not that as good as saying that life is unknowable? |
| 1347 | Is not that the case here? |
| 1347 | Is not that what is done generally by all criticisms, all doctrines which connect one idea to another, or to a group of other ideas? |
| 1347 | Is not the real mystery of heredity the difference, not the resemblance, occurring between one term and another? |
| 1347 | Is not the real problem of heredity to know how, and up to what point, a new individual breaks away from the individuals which produced it? |
| 1347 | Is not this the philosophy suited to the century of history? |
| 1347 | Is thought only possible under the law of number? |
| 1347 | Moreover, if, in us, life is indisputably creation and liberty, how would it not, to some extent, be so in universal nature? |
| 1347 | Must we come to the same conclusion about external being, about existence in general? |
| 1347 | Must we conclude that it is impossible to understand it? |
| 1347 | Must we not expect from this that it will preserve its former habits? |
| 1347 | Now what do we conclude from this point of view? |
| 1347 | Now, does not this conception make a singular exception of us in nature, an empire within an empire? |
| 1347 | Of movement thus conceived, indivisible and substantial, what better image can we have than a musical evolution, a phrase in melody? |
| 1347 | Or are we even to believe, as has been maintained, that the intuition of duration reduces"to the spasm of delight of the mollusc basking in the sun"? |
| 1347 | Our perceptory organs fill the interval; how are we to grasp anything but what reaches us in the receiver at the end of the wire? |
| 1347 | Still further, how could we, between two such entities, statically defined by their opposition, ever imagine a synthesis? |
| 1347 | That is quite natural: how could such a novelty be exactly understood at once? |
| 1347 | The mind itself is a projecting lantern playing a shaft of light on nature; how should it do otherwise than tint nature its own colour? |
| 1347 | The subject occupies this point, the object that; how are we to span the distance? |
| 1347 | They co- ordinate a few guiding marks; but who shall say what infinite transitions underlie them? |
| 1347 | This being so, how could the application of these forms help us to grasp the original and peculiar nature of the unity and multiplicity of the ego? |
| 1347 | To what teaching has this method led us, and to what can we foresee that it will lead us? |
| 1347 | What are its characteristics? |
| 1347 | What are the characteristics of vital evolution? |
| 1347 | What are the distinctive characteristics of these new realities? |
| 1347 | What are the principal characteristics, the essential steps? |
| 1347 | What are these forms? |
| 1347 | What do we mean by that except that its object of election is the mechanism of matter? |
| 1347 | What does it care about the fluxes of reality and dynamic depths? |
| 1347 | What does science actually tell us when we let it speak instead of prescribing to it answers which conform to our preferences? |
| 1347 | What image of universal evolution is then suggested? |
| 1347 | What indeed are concepts but logical look- out stations along the path of becoming? |
| 1347 | What is a dynamic scheme? |
| 1347 | What is dynamic stability, except non- variation arising from variation itself? |
| 1347 | What is liberty? |
| 1347 | What is the value of this work performed without clear consciousness or critical attention? |
| 1347 | What must we understand by this word? |
| 1347 | What synthetic formula will be best able to tell us the essential direction of its movement? |
| 1347 | What then have we to do to progress towards absolute knowledge? |
| 1347 | What was Kant''s point of departure in the theory of knowledge? |
| 1347 | What was the current interpretation before him? |
| 1347 | What, in short, are the intellectual characteristics of our time? |
| 1347 | What, then, is the characteristic function of philosophy, at least its initial function, that which marks its opening? |
| 1347 | What, then, is the original intuition of Mr Bergson''s philosophy, the creative intuition whence it comes forth? |
| 1347 | What, then, should be the attitude of the mind? |
| 1347 | What, then, will be for us the beginning of philosophy? |
| 1347 | When confronted with such an idea, it always harks back to its eternal question: How has something come out of nothing? |
| 1347 | Whence, then, comes the natural inclination of thought towards the concept? |
| 1347 | Where are we to find the means to abolish and reabsorb the evil? |
| 1347 | Who was it defined art as nature seen through a mind? |
| 1347 | Why depart from the immediate thus conceived as action and life? |
| 1347 | Why has it been selected as the basis of the system? |
| 1347 | Why speak thus of limit? |
| 1347 | With what has Mr Bergson been reproached? |
| 1347 | what are they but motionless external views, taken at intervals, of an uninterrupted stream of movement? |
| 15098 | Abstraction made,he used to say,"of my existence and of the happiness of my fellows, what does the rest of nature matter to me?" |
| 15098 | And pray, what reasons? |
| 15098 | Can you ask me? |
| 15098 | Do you know about the_ Formica leo?_ No? 15098 Do you know about the_ Formica leo?_ No? |
| 15098 | On such occasions what is the part of good sense? 15098 What induced me to part with it? |
| 15098 | What is this world? 15098 What prejudices? |
| 15098 | What, can it be you, Diderot, who thus take the side of the booksellers? |
| 15098 | You will never be anything better than a philosopher,she used to cry reproachfully,"and what is a philosopher? |
| 15098 | [ 214]_ Chinese Superiority_.---Apropos of the Chinese, do you know that with them nobility ascends, and descends never? |
| 15098 | ''And why am I not to count upon you?'' |
| 15098 | ''But, Curé,''said I,''in the place of the father, what would you have done?'' |
| 15098 | Africans, whom would you fear, if you were to fear any? |
| 15098 | After all this show of pride, confess now that you are cutting a very sorry figure? |
| 15098 | Afterwards, the minister says to him,''Well, my son, do you not feel yourself more animated with the love of God? |
| 15098 | Again, what is the aim of multiplied rehearsals? |
| 15098 | Am I also to be one upon wrong grounds? |
| 15098 | And since when has it been lawful for the same person to be at once judge and informer? |
| 15098 | And the tortoise? |
| 15098 | And these children, what share have they in your sin? |
| 15098 | And what can I do better than accord a portion of it to him who esteems me enough to solicit such a gift? |
| 15098 | And, in fact, what proposition can be clearer, more striking, more close to the understanding and consciousness of man? |
| 15098 | Are they determined by antecedents, or are they self- determined, spontaneous, and unconnected? |
| 15098 | Are you allowed to conclude from a point in space to infinite space? |
| 15098 | As, for example, in answering the question, what is the truth of the stage? |
| 15098 | But does not its structure announce an author? |
| 15098 | But for a woman and for children, what can one not resolve? |
| 15098 | But then why have written on metaphysics at all? |
| 15098 | But where were they to find this third, equally competent and impartial? |
| 15098 | But why should I not believe of worlds what I believe of animals? |
| 15098 | But would a God full of goodness take delight in bathing himself in tears? |
| 15098 | But you, O Jews, what is the true religion, if Judaism be false? |
| 15098 | By what right have they banished this work or that, which another sect reveres, and preserved this or that, which the other has repudiated?... |
| 15098 | Chinese, what religion would be the best, if your own were not the best? |
| 15098 | Christians, what is the true religion, if it be not Christianity? |
| 15098 | Did they then gesticulate like raving madmen? |
| 15098 | Distrust it in the things of sentiment; is delicacy of sentiment so common a thing that you can accord it to the multitude? |
| 15098 | Do princesses when they speak utter sharp hissings? |
| 15098 | Does not the grace of the sacrament work within you? |
| 15098 | Everything weighs, because friendship is a commerce of purity and delicacy; but are the booksellers your friends? |
| 15098 | Gauls, to whom if to any, do you yield the palm for courage? |
| 15098 | Has it always been the same? |
| 15098 | Have you a salon to represent? |
| 15098 | He scarcely hears what you say, before he is asked, What is God? |
| 15098 | How many philosophers, cries Diderot, have employed less subtlety to reach notions just as untrue? |
| 15098 | If D''Alembert resumes, and we complete our work, is not that vengeance enough?... |
| 15098 | If criminals had to calm the furies of a tyrant, what would they do more?... |
| 15098 | If the absence of witnesses allowed the robber to commit his crime with impunity, why should he not? |
| 15098 | If you was buried just now, or if you had never lived, what loss would it be to the cause of God?" |
| 15098 | In what then is the multitude right? |
| 15098 | Is Will independent of cause? |
| 15098 | Is a phenomenon in our notions beyond the power of man? |
| 15098 | Is it for us to complain, when they associate with us in their insults men who are so much better than ever we shall be? |
| 15098 | Is it quite clear that one does more than amuse them, and that there is much difference between the philosopher and the flute- player? |
| 15098 | Is it to show things exactly as they are in nature? |
| 15098 | Is not all your soul warmed?'' |
| 15098 | Mussulmans, what faith would you embrace, if you abjured Mahomet? |
| 15098 | Of Racine, the bad man, what remains? |
| 15098 | Of Racine, the man of genius? |
| 15098 | Of what importance is your character to mankind? |
| 15098 | Parthians, after you, who are the bravest of men? |
| 15098 | People told him-- well what did they not tell him? |
| 15098 | That being so, who shall venture to undertake the solution of the question? |
| 15098 | That the world results from the fortuitous concourse of atoms? |
| 15098 | Then what will it boot me to have been Voltaire or Diderot, or whether it is your three syllables or my three syllables that survive? |
| 15098 | To have around one''s bier children in red and children in blue, or to have not a creature, what matters it?" |
| 15098 | What a vivid and softening reaction must result between man and the beings by whom he is surrounded?... |
| 15098 | What bird, said the Cuckoo, has a song so easy, so simple, so natural, so measured, as mine? |
| 15098 | What bird, said the Nightingale, has a song sweeter, more varied, more brilliant, more touching, than mine? |
| 15098 | What comparison between his pedantic method and my glorious bursts? |
| 15098 | What crimes have the poor wretches committed? |
| 15098 | What demon possessed me the day that I dismissed her for this creature? |
| 15098 | What do they do? |
| 15098 | What happened? |
| 15098 | What has he not done for us, especially in these latter times? |
| 15098 | What is God? |
| 15098 | What is a woman after that? |
| 15098 | What is the Paradox? |
| 15098 | What is the connection between their speculations and a vehement and energetic spirit of social reform? |
| 15098 | What is there in the world that a father loves more dearly than his children? |
| 15098 | What is there in the world that the good man prefers to his wife? |
| 15098 | What necessity is there for so many people knowing anything else besides their trade? |
| 15098 | What ought we to do then? |
| 15098 | What then, is it not enough to be a Christian? |
| 15098 | What would be gained by driving the typical king off the stage, only to make room for the generalisation of a shopkeeper? |
| 15098 | When they come out, what will become of them? |
| 15098 | Where in the world did men and women ever speak as we declaim? |
| 15098 | Where is my old, my humble, my obliging piece of homespun? |
| 15098 | Who condemns them to such torments? |
| 15098 | Who does not remember deep traces of such a mood in Plato, Shakespeare, Pascal, Goethe? |
| 15098 | Who doubts it? |
| 15098 | Who is it that has shut up in dungeons all these piteous souls? |
| 15098 | Who is this man of letters? |
| 15098 | Who of us knows their value with any nicety? |
| 15098 | Who then is this God? |
| 15098 | Who told you that the order you admire here belies itself nowhere else? |
| 15098 | Why be silent about the good qualities, and only pick out the defects? |
| 15098 | Why can we not contrive to throw into our talk less pride and more philosophy? |
| 15098 | Why is it less ample now than it was some centuries ago? |
| 15098 | Why lie about it? |
| 15098 | Why shall we not introduce man into our work in the same place which he holds in the universe? |
| 15098 | Why shall we not make him a common centre? |
| 15098 | Why should not the duties of men furnish the dramatist with as ample material as their vices? |
| 15098 | Why should princes and kings walk differently from any man who walks well? |
| 15098 | Why should the writer of comedy confine his work to what is vicious or ridiculous in men? |
| 15098 | With what constancy has he not refused all the solicitations, whether of friendship or of authority, that sought to take him away from us? |
| 15098 | Would you have had them throw all the supper out of the window because of those two ragouts?..." |
| 15098 | Your wife will be disgraced, your children will be declared illegitimate, and what is the gain of it all?'' |
| 15098 | [ 274] Why should he differ from the poet, the painter, the orator, the musician? |
| 15098 | [ 68]"Why talk to me,"says Saunderson,"of all that fine spectacle which has never been made for me? |
| 15098 | what sustains that?... |
| 32547 | ( 1) There is a psychological question:"Have we perceptions of activity? |
| 32547 | ( 2) There is a metaphysical question:"Is there a_ fact_ of activity? |
| 32547 | ABSOLUTISM AND EMPIRICISM 266 INDEX 281 I DOES''CONSCIOUSNESS''EXIST? |
| 32547 | Again, if to be satisfactory is what is meant by being true,_ whose_ satisfactions, and_ which_ of his satisfactions, are to count? |
| 32547 | Ame, vie, souffle, qui saurait bien les distinguer exactement? |
| 32547 | And finally there is a logical question:( 3)"Whence do we_ know_ activity? |
| 32547 | And if the Hegelians_ will_ refuse to set an example, what can they expect the rest of us to do? |
| 32547 | And these trains of experience themselves, in which activities appear, what makes them_ go_ at all? |
| 32547 | And, if knowledge be not there, how can objective reference occur? |
| 32547 | And, if so, do the wide activities accompany the narrow ones inertly, or do they exert control? |
| 32547 | Are the forces that really act in the world more foreseeing or more blind? |
| 32547 | As thing, it is red, hard, heavy; but who ever heard of a red, hard or heavy thought? |
| 32547 | At this point does it not seem as if the quarrel about self- transcendency in knowledge might drop? |
| 32547 | But again,_ Ich kann nicht anders._ I show my feelings; why_ will_ they not show theirs? |
| 32547 | But do not such dialectic difficulties remind us of the dog dropping his bone and snapping at its image in the water? |
| 32547 | But what is''your body''here but a percept in_ my_ field? |
| 32547 | But what made them at all? |
| 32547 | But what possible meaning has it to say that, when we think of a foot- rule or a square yard, extension is not attributable to our thought? |
| 32547 | But, dislike for dislike, who shall decide? |
| 32547 | But, if so, to what does it make a difference? |
| 32547 | By our own feelings of it solely? |
| 32547 | Can anything prevent Faust from changing"Am Anfang war das Wort"into"Am Anfang war die That?" |
| 32547 | Can our two hands be mutual objects in this experience, and the rope not be mutual also? |
| 32547 | Can the knowledge be there before these elements that constitute its being have come? |
| 32547 | Cela pourrait- il advenir si l''objet et l''idà © e à © taient absolument dissemblables de nature? |
| 32547 | Changed to''Does Consciousness Exist?'' |
| 32547 | Comment ne pas l''admettre? |
| 32547 | Continuity ca n''t mean mere absence of gap; for if you say two things are in immediate contact,_ at_ the contact how can they be two? |
| 32547 | DOES''CONSCIOUSNESS''EXIST? |
| 32547 | De quelle à © toffe est- il fait? |
| 32547 | Do our minds have no object in common after all? |
| 32547 | Does not this case of extension now put us on the track of truth in the case of other qualities? |
| 32547 | Does our feeling do more than_ record_ the fact that the strain is sustained? |
| 32547 | Does the activity in one bit of experience bring the next bit into being? |
| 32547 | Est- elle dans la statue, dans la sonate, ou dans notre esprit? |
| 32547 | Et l''acte de penser ce contenu, la conscience que j''en ai, que sont- ils? |
| 32547 | First he asks: Do not experience and science show''that countless things are[126] experienced as that which they are not or are only partially?'' |
| 32547 | How do I get my hold on words not yet existent, and when they come by what means have I_ made_ them come? |
| 32547 | How does the pulling_ pull_? |
| 32547 | How is this feat performed? |
| 32547 | IS RADICAL EMPIRICISM SOLIPSISTIC? |
| 32547 | IV HOW TWO MINDS CAN KNOW ONE THING[68] In[ the essay] entitled''Does Consciousness Exist?'' |
| 32547 | IX IS RADICAL EMPIRICISM SOLIPSISTIC? |
| 32547 | Ici encore, l''à © toffe de l''expà © rience ne fait- elle pas double emploi, le physique et le psychique ne se confondent- ils pas? |
| 32547 | Idà © es et Choses, comment donc ne pas reconnaà ® tre leur dualisme? |
| 32547 | If you do not feel my finger''s contact to be''there''in_ my_ sense, when I place it on your body, where then do you feel it? |
| 32547 | Is it not a purely verbal dispute? |
| 32547 | Is it not the real door of separation between Empiricism and Rationalism? |
| 32547 | Is it not time to repeat what Lotze said of substances, that to_ act like_ one is to_ be_ one? |
| 32547 | Is it true that what is negative in one way is thereby convicted of incapacity to be positive in any other way? |
| 32547 | Is natural realism, permissible in logic, refuted then by empirical fact? |
| 32547 | Is not that disjunction the ultimate word of Logic in the matter, and can any disjunction, as such, resolve_ itself_? |
| 32547 | Is not then the validity of the Anselmian proof the nucleus of the whole question between Logic and Fact? |
| 32547 | Is that point really anything more than a fantastic dislike to letting_ anything_ say''Hands off''? |
| 32547 | Just what, from being''pure,''does its becoming''conscious''_ once_ mean? |
| 32547 | La beautà ©, par exemple, où rà © side- t- elle? |
| 32547 | Mais cet objet prà © sent, qu''est- il en lui- même? |
| 32547 | Mais encore ce contenu, qu''est- il? |
| 32547 | Mais qui peut faire la part, dans la table concrètement aperçue, de ce qui est sensation et de ce qui est idà © e? |
| 32547 | Motion implies terminus; and how can terminus be felt before we have arrived? |
| 32547 | Must n''t something_ in_ each of the three elements already determine the two others to_ it_, so that they do not settle elsewhere or float vaguely? |
| 32547 | Must n''t the_ whole fact be pre- figured in each part_, and exist_ de jure_ before it can exist_ de facto_? |
| 32547 | Must we assert the objective double- ness of the_ M_ merely because we have to name it twice over when we name its two relations? |
| 32547 | My reply is: Assuredly not the possibility of either-- how could it? |
| 32547 | Note 93: XXV aud XXVI Changed to XXV and XXVI Note 101:''Does Consciousuess Exist?'' |
| 32547 | Of feelings of anger, or of angry feelings? |
| 32547 | Of good impulses, or of impulses towards the good? |
| 32547 | Of healthy thoughts or of thoughts of healthy objects? |
| 32547 | Of which of our many objects are we to believe that it truly_ was_ there and at work before the human mind began? |
| 32547 | Of wicked desires or of desires for wickedness? |
| 32547 | Or do they perhaps utterly supplant and replace them and short- circuit their effects? |
| 32547 | Or why does n''t the''on''connect itself with another book, or something that is not a table? |
| 32547 | Or, comment se reprà © sente- t- on cette conscience do nt nous sommes tous si portà © s à admettre l''existence? |
| 32547 | Or, on the other hand, does it independently short- circuit their effects? |
| 32547 | Ought not the efforts of Mr. Haldane and his friends to be principally devoted to its elucidation? |
| 32547 | Ought we to listen forever to verbal pictures of what we have already in concrete form in our own breasts? |
| 32547 | Peut- on dire ici que le psychique et le physique sont absolument hà © tà © rogènes? |
| 32547 | Pourquoi la rà © clamons- nous si fortement, que celui qui la nierait nous semblerait plutôt un mauvais plaisant qu''un penseur? |
| 32547 | Really it is the problem of creation; for in the end the question is: How do I make them_ be_? |
| 32547 | Sentiments et Objets, comment douter de leur hà © tà © rogà © nà © ità © absolue? |
| 32547 | Shall we say an''agreeable degree of heat,''or an''agreeable feeling''occasioned by the degree of heat? |
| 32547 | Shall we speak of seductive visions or of visions of seductive things? |
| 32547 | The articles referred to are''Does Consciousness Exist?'' |
| 32547 | The others but transmit that agent''s impulse; on him we put responsibility; we name him when one asks us''Who''s to blame?'' |
| 32547 | The question,"Shall Fact be recognized as an ultimate principle?" |
| 32547 | They are altered so far only[_ How far? |
| 32547 | To begin with,_ are_ thought and thing as heterogeneous as is commonly said? |
| 32547 | V First of all, this will be asked:"If experience has not''conscious''existence, if it be not partly made of''consciousness,''of what then is it made? |
| 32547 | What are the two processes, now, into which the room- experience simultaneously enters in this way? |
| 32547 | What can kindle feeling but the example of feeling? |
| 32547 | What else explains the contempt the Absolutist authors exhibit for a freedom defined simply on its"negative"side, as freedom"from,"etc.? |
| 32547 | What else prompts them to deride such freedom? |
| 32547 | What in the will_ enables_ it to act thus? |
| 32547 | What is it like? |
| 32547 | What now is that decisive well- determined way? |
| 32547 | What propels experience_ überhaupt_ into being? |
| 32547 | What then would the self- transcendency affirmed to exist in advance of all experiential mediation or termination, be_ known- as_? |
| 32547 | What then?" |
| 32547 | What would it practically result in for_ us_, were it true? |
| 32547 | What, exactly, in a system of experiences, does the''substitution''of one of them for another mean? |
| 32547 | What, in fact, is the logic of these abstract systems? |
| 32547 | When the whole universe seems only to be making itself valid and to be still incomplete( else why its ceaseless changing?) |
| 32547 | Why do I postulate your mind? |
| 32547 | Why does he immediately add that for the pluralist to plead the non- mutation of such abstractions would be an_ ignoratio elenchi_? |
| 32547 | Why insist that knowing is a static relation out of time when it practically seems so much a function of our active life? |
| 32547 | Why is n''t the table on the book? |
| 32547 | Why is not their dislike at having me"from"them, entirely on a par with mine at having them"through"me? |
| 32547 | Why is the notion of hypothesis so abhorrent to the Hegelian mind? |
| 32547 | Why should it not be making itself valid like everything else? |
| 32547 | Why then do men leave them as ambiguous as they do, and not class them decisively as purely spiritual? |
| 32547 | Why, then, need he quarrel with an account of knowing that merely leaves it liable to this inevitable condition? |
| 32547 | [ 101] Let me not be told that this contradicts[ the first essay],''Does Consciousness Exist?'' |
| 32547 | [ 112] This statement is probably excessively obscure to any one who has not read my two articles,''Does Consciousness Exist?'' |
| 32547 | [ 136] But how can two structureless things interact so as to produce a structure? |
| 32547 | [ 138] Most recently in two articles,"Does''Consciousness''Exist?" |
| 32547 | [ 56] But"is there any sense,"asks Mr. Bradley, peevishly, on p. 579,"and if so, what sense in truth that is only outside and''about''things?" |
| 32547 | [ 78] Is the preciousness of a diamond a quality of the gem? |
| 32547 | [_ Does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? |
| 32547 | [_ Does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? |
| 32547 | [_ Is it the''intimacy''suggested by the little word''of,''here, which I have underscored, that is the root of Mr. Bradley''s trouble?_]... |
| 32547 | [_ Why so, if they contribute only their surface? |
| 32547 | and if so, what are they like, and when and where do we have them?" |
| 32547 | and if so, what idea must we frame of it? |
| 32547 | and what does it do, if it does anything?" |
| 32547 | farther than externally, yet not through and through?_] but still they are altered.... |
| 32547 | or by some other source of information?" |
| 32547 | or is it a feeling in our mind? |
| 32547 | why, of all things, should knowing be exempt? |
| 9304 | Immoral,has that a meaning from the moment that we do nothing which we are not obliged to do? |
| 9304 | A weak proof, for things being as they are, there is necessity for... cause; but a cause and a_ single_ cause, why? |
| 9304 | All that we can know about that is that in us there is a succession of ideas, of representations; but_ we_, but_ I_, what is that? |
| 9304 | Also they did not create the world, for why should they have created it? |
| 9304 | And on what does it depend? |
| 9304 | Are there gods, as the vulgar believe? |
| 9304 | Because I see it in perfect clearness? |
| 9304 | But does the sanction of beyond- the- grave exist, and is the soul immortal, and are we to be rewarded therein in another life? |
| 9304 | But how to understand? |
| 9304 | But is it not true that it will lead to suffering? |
| 9304 | But mark well the profound meaning of this method: what is it that gives me the assurance of the evidence of such or such an idea? |
| 9304 | But what is the soul? |
| 9304 | But whence do these ideas come to us? |
| 9304 | But_ how_ will the will effect these metamorphoses or at least these departures, these separations, these reductions to the due proportion? |
| 9304 | Could God make the whole smaller than the part or any line shorter than a straight one? |
| 9304 | Does nature yield obedience to a"you ought"? |
| 9304 | Does the understanding furnish the idea of"you ought"? |
| 9304 | For instance, shall I believe in the existence of everything that is not myself? |
| 9304 | From God by emanation? |
| 9304 | From the souls of ancestors by transmission? |
| 9304 | From what data of experience, from what systematization of the understanding has our mind borrowed this? |
| 9304 | How could it? |
| 9304 | How does this emanation from God becoming matter take place? |
| 9304 | How is it possible to attain such knowledge? |
| 9304 | How shall I know that such an idea is really evident to me? |
| 9304 | How, then, can one believe? |
| 9304 | How? |
| 9304 | How? |
| 9304 | In what way distinct? |
| 9304 | Is God therefore limited? |
| 9304 | Is it not radically impossible to write a system of morality when the author does not believe in free- will? |
| 9304 | Is the Church only to be a word? |
| 9304 | Is the impulse self- generated, are the bodies self- impelled? |
| 9304 | Is there anything I can not doubt? |
| 9304 | Is there not a first cause, a being who set all these atoms in motion-- in short, a God? |
| 9304 | It is; granted; but what is it and can we know what it is? |
| 9304 | May not the sensations of things which we have be a simple phantasmagoria? |
| 9304 | No doubt, but who created my parents and the parents of my parents? |
| 9304 | Now, does happiness consist in pleasures, or does it exclude them? |
| 9304 | Observation makes us know things-- is this true? |
| 9304 | Once the body is destroyed, what becomes of the soul? |
| 9304 | Only operating upon that, having nothing except that as matter, how could it itself go beyond experience? |
| 9304 | Pyrrho being accustomed to say that he was indifferent whether he was alive or dead, on being asked,"Then why do you live?" |
| 9304 | SANCTIONS OF MORALITY.--What are the sanctions of morality? |
| 9304 | Secondly: even my own actual existence, my existence at this very moment, is it the result of my existence yesterday? |
| 9304 | THE FREEDOM OF MAN.--Is man free? |
| 9304 | THE PART OF THE SOUL.--If it is thus, what will be the part of the soul( the soul is the will)? |
| 9304 | Then henceforth must no appeal be made to reason? |
| 9304 | Then what could God do to avenge His honour and to have satisfaction rendered to Him? |
| 9304 | Then, can it be said that before the world was created God remained doing nothing during an immense space of time? |
| 9304 | Then, if we do not know it, why do we affirm that it exists? |
| 9304 | Then, when our will is evil and we execute it, does God sin in our name? |
| 9304 | Was it myself? |
| 9304 | What do they become in us? |
| 9304 | What do we know about it? |
| 9304 | What do we see? |
| 9304 | What is God? |
| 9304 | What is his permanent foundation? |
| 9304 | What is it that we know of the world? |
| 9304 | What is practical reason? |
| 9304 | What is the explanation? |
| 9304 | What is the primary motive force? |
| 9304 | What proof is there of this freedom? |
| 9304 | What system of morality can Hume have with these principles? |
| 9304 | What tells us that the latter proceeds from the former, that the thing B must necessarily come, owing to the thing A existing? |
| 9304 | What then is sensation? |
| 9304 | What, then, are ideas? |
| 9304 | Whence comes the soul? |
| 9304 | Where has it got it? |
| 9304 | Which of these beliefs is the fundamental one? |
| 9304 | Who made me? |
| 9304 | Why did he not believe in them? |
| 9304 | Why did the realists cling so to their universals, held to be realities and the sole realities? |
| 9304 | Why is it necessary for the world to be moral? |
| 9304 | Why should error be presented to the mind as an evident truth? |
| 9304 | Why this name? |
| 9304 | Why, for instance, should we dread death? |
| 9304 | Why? |
| 9304 | With what object? |
| 9304 | Would not that be the sign that there are two worlds of which we see only one? |
| 9304 | Yes, but is this non- ego really what it seems? |
| 9304 | Yet outside ourselves is there anything? |
| 9304 | You feel in yourself several souls? |
| 9304 | _ Cur Deus Homo?_( the title of one of his works) asked St. Anselm. |
| 9304 | and"in view of what end is there something?" |
| 39964 | And where were the others? |
| 39964 | Has the plant a soul? 39964 When a woman is strong, is n''t she strong after the same conception and the same strength? |
| 39964 | And do you not interchange the portrait for the person itself, without difficulty and misunderstanding? |
| 39964 | And how can any single brain assume to acquire all knowledge, to know everything? |
| 39964 | And how is a fact proven? |
| 39964 | And on the other hand, does not the promotion of our material interests require a penetration on our part of the wonders of creation? |
| 39964 | Are not these the concrete content of our material interests? |
| 39964 | Are there any stones that do not belong to the category of stones, or any kind of wood which is iron? |
| 39964 | Are they not simply substitutes? |
| 39964 | At best, will you not merely repeat what has long since been accomplished? |
| 39964 | Before, at, or after birth? |
| 39964 | But do not beasts, worms, and sensitive plants have that also? |
| 39964 | But how do I know what I state in such an offhand manner? |
| 39964 | But how is life infused into them? |
| 39964 | But how is that to be found? |
| 39964 | But how to explain that wonderful_ a priori_ knowledge which exceeds all experience? |
| 39964 | But is n''t it a contradiction that a special science wants to be general world wisdom? |
| 39964 | But is there anything which is absolutely good? |
| 39964 | But look here, has it not always been so? |
| 39964 | But the study of the anatomy of the hand can no more solve the question: What is writing? |
| 39964 | But was it founded on fact? |
| 39964 | But what about the question of the beginning and end of the world, or the question of the existence of God? |
| 39964 | But what else does the term material interests mean but the abstract expression of our existence, welfare, and development? |
| 39964 | But what good will it do a painter to have his special attention called to this fact? |
| 39964 | But what is there of unity that science teaches about them? |
| 39964 | But what thing is there that has any effects"in itself?" |
| 39964 | But where shall we draw the line in this comparison of images? |
| 39964 | But who claims that there are not many straight lines which are crooked at one end, which run straight on for a certain distance and then turn? |
| 39964 | But why do we call this the most essential part? |
| 39964 | By the help of brown- study from the interior of our brain, from revelation, or from experience? |
| 39964 | Can natural science do as much? |
| 39964 | Can the world be understood in a hermitage? |
| 39964 | Can we see the things themselves? |
| 39964 | Can we, by mere deduction through concepts which go beyond experience, arrive at truths? |
| 39964 | Could there not be some dogs who lacked the quality of watchfulness, and might not our pug- dog be very unreliable, in spite of all exact deductions? |
| 39964 | Do animals arise when the hot and the cold begin to disintegrate, as some claim? |
| 39964 | Do you not ask on seeing the portrait of some person unknown to you: Who is this? |
| 39964 | Does he not say explicitly that the penetration of the wonders of creation promotes our material interests? |
| 39964 | Does not this appear reasonable to you?... |
| 39964 | Does that require any explanation? |
| 39964 | Everything develops, why should not our intellects do so? |
| 39964 | For are not the effects tangible by which reason transforms nature and life? |
| 39964 | Has proud philosophy gained nothing since? |
| 39964 | Has the earth a soul? |
| 39964 | Have I now still to prove that all existence is of the same category? |
| 39964 | Have not your thoughts been connected always and everywhere with some worldly or real object? |
| 39964 | Have they a soul analogous to that of man? |
| 39964 | Have you ever seen a portrait or a copy that did not agree in some respect with the original? |
| 39964 | How are we to designate the species, how the genus? |
| 39964 | How can a man who is out of touch with the mass of the shifting population feel that he is one with the universe? |
| 39964 | How can thinkers who search for truth, being, relative causes, such as naturalists, be idealists? |
| 39964 | How can we see everything? |
| 39964 | How do we arrive at the knowledge of things which are not accessible to experience? |
| 39964 | How do we know that? |
| 39964 | How do we prove that a peach is a delicious fruit? |
| 39964 | How do we solve this contradiction? |
| 39964 | How is understanding possible? |
| 39964 | I remember reading in a satirical paper the question:"What is a gentleman? |
| 39964 | If the ancient Germans regarded the great oak as sacred and religious, why should not art and science become religious among the modern Germans? |
| 39964 | If the function of the heart may be referred to as material, why not the function of the brain? |
| 39964 | In certain shows, the clown is asked by the manager:"Clown, where have you been?" |
| 39964 | In seeking for an answer to the question: What is philosophy? |
| 39964 | In what respect are our material interests different from our mental penetration of things? |
| 39964 | Is it an idea? |
| 39964 | Is it not necessary, however, to make a distinction between poetry and truth? |
| 39964 | Is it the blood, which enables us to think, or the air or the fire? |
| 39964 | Is not everything a part, is not every part a thing? |
| 39964 | Is not general wisdom that which comprises all knowledge, all special science? |
| 39964 | Is not the air or the scent of flowers an ethereal body? |
| 39964 | Is not the material world and its understanding as essential as reason, as intellect, which bends to the task of exploring this world? |
| 39964 | Is the color of a leaf less of a thing than that leaf itself? |
| 39964 | Is the world a concept? |
| 39964 | Is this world- god a mere idea? |
| 39964 | It is the solution of the riddle of the ancient Eleatic philosophy: How can the one be contained in the many, and the many in one? |
| 39964 | It was the famous Kant who posed the question:"How is_ a priori_ knowledge possible?" |
| 39964 | May not our modern viewpoint, the category in which our present day science thinks, the category of cause and effect, be equally transitory? |
| 39964 | Mind and Matter: Which Is Primary, Which Is Secondary? |
| 39964 | Multiplicity, change, motion-- who is to split hairs about them, who will make fine distinctions? |
| 39964 | Must I not know everything in order to be world wise? |
| 39964 | Must I prove this? |
| 39964 | Now I ask: If nature, God, and absolute truth are one and the same thing, have we not learned something about the"final cause of all things?" |
| 39964 | Now you are familiar with that student''s song:"What''s Coming from the Heights?" |
| 39964 | Now, is this logic or is it theology? |
| 39964 | Or are you spiritualists who make a metaphysical distinction between the truth and the phenomenon? |
| 39964 | Or does it belong to the infinite and must it exist forever? |
| 39964 | Otherwise, how could misunderstandings arise? |
| 39964 | Our logic asks: Does wisdom descend mysteriously from the interior of the human brain, or does it come from the outer world like all experience? |
| 39964 | Scientists as well as scribes have ever embarrassed one another by the question: What is truth? |
| 39964 | Shall it be an idol or a king? |
| 39964 | Shall we use the intellect philosophically, or shall we use it empirically? |
| 39964 | Should not religion, which according to the words of a German emperor"must be preserved for the people,"also have its bounds in history? |
| 39964 | Should not that appear mysterious to it? |
| 39964 | Socrates in the market of Athens, and Plato in his dialogues, have probably said better things about the questions:"What is virtue? |
| 39964 | The fetish cult, the animal cult, the cult of the ideal and spiritual creator, or the cult of the real human mind? |
| 39964 | The great Kant has asked the plain question:"Is metaphysics practicable as a science?" |
| 39964 | The human understanding has its limits, why should it not? |
| 39964 | The next question is then: By what road do we arrive at its understanding? |
| 39964 | The philosophical celebrities and classic authorities are not even in accord on the question: What is philosophy and what is its aim? |
| 39964 | The question then arises: Which is the genuine and true division? |
| 39964 | The statements: I do, I work, I think, must be completed by an answer to the question: What are you doing, working, thinking? |
| 39964 | Thereupon Cebes asks:"Well, and what do you think of this now?" |
| 39964 | This book, its leaves, its letters, or their parts, are they units? |
| 39964 | Those sciences recognize only the phenomena of things; but where is the understanding which perceives the truth?" |
| 39964 | To analyze this idea means to solve the question, what is walking generally considered, what is the general nature of walking? |
| 39964 | What are all things? |
| 39964 | What can be more evident? |
| 39964 | What constitutes, then, this body which is distinguished from its transient form? |
| 39964 | What do I know about the shoe industry, if I know that it produces shoes? |
| 39964 | What good are all the treasures of Croesus, if health is lacking? |
| 39964 | What good is health to us, when we have nothing to bite? |
| 39964 | What is a"thing?" |
| 39964 | What is it that Lessing says? |
| 39964 | What is its beginning, what its end? |
| 39964 | What is its positive achievement? |
| 39964 | What is justice? |
| 39964 | What is justice? |
| 39964 | What is meant by political freedom? |
| 39964 | What is moral and reasonable?" |
| 39964 | What is not an image in the abstract, and what is more than an image in the concrete? |
| 39964 | What is the reason for this? |
| 39964 | What is the relation of the concrete to the abstract? |
| 39964 | What is the use of metaphysics under these circumstances? |
| 39964 | What would become of reason and language, if such a thing were to be considered? |
| 39964 | What, then, is religion and religious? |
| 39964 | Whence comes reason, where do we get our ideas, judgments, conclusions? |
| 39964 | Where and how are we to find a positive and definite knowledge of it? |
| 39964 | Where are we to begin and where to end? |
| 39964 | Where do I begin, where do I stop? |
| 39964 | Where do we find any indivisible unit outside of our abstract conceptions? |
| 39964 | Where do we find such eternal, imperishable, formless matter? |
| 39964 | Where does consciousness begin in the child? |
| 39964 | Where does the variety of science, its undecided vacillation end, and when does understanding become stable? |
| 39964 | Where is the consistent connection? |
| 39964 | Where, then, is the beginning and end, and how can we bring order into these relations? |
| 39964 | Where, who, what, is the supreme being to which everything else is subordinate, which brings system, consistency, logic, into our thought and actions? |
| 39964 | Who and what are now the objects of philosophy? |
| 39964 | Who has not heard the lament about the unreliability of the senses? |
| 39964 | Who or what is the intellect, whence does it come from, whither does it lead? |
| 39964 | Who will define to us what a line is? |
| 39964 | Who will deny that he can feel the force of heat, of cold, of gravitation? |
| 39964 | Who would be silly enough to deny that? |
| 39964 | Why do you want to be a theist, if you are a naturalist, or a naturalist if you are a theist? |
| 39964 | Why is not the"naturalistic"philosopher consistent by recognizing his special object, understanding, as a natural object? |
| 39964 | Why should not the action of the brain belong in the same category as the action of the heart? |
| 39964 | Why, then, speculate about God, freedom, and immortality, when indubitable knowledge may be obtained by the formal method of exact deductions? |
| 39964 | Would any one try to make us believe that there is a great and almighty eye that can look through blocks of metal the same as through glass? |
| 39964 | XII MIND AND MATTER: WHICH IS PRIMARY, WHICH SECONDARY? |
| 39964 | You know the old question: Which was first, the egg or the hen? |
| 39964 | You will probably ask: What has that to do with logic or the art of reasoning? |
| 39964 | than the physiological study of the brain can bring us nearer to the solution of the question: What is thought? |
| 1580 | ), said he; did I ever acknowledge that those who do the business of others are temperate? |
| 1580 | Admitting this view, I ask of you, what good work, worthy of the name wise, does temperance or wisdom, which is the science of itself, effect? |
| 1580 | And are not we looking and seeking after something more than is to be found in her? |
| 1580 | And are they temperate, seeing that they make not for themselves or their own business only? |
| 1580 | And are you about to use violence, without even going through the forms of justice? |
| 1580 | And can that be good which does not make men good? |
| 1580 | And do they make or do their own business only, or that of others also? |
| 1580 | And does not he who does his duty act temperately or wisely? |
| 1580 | And he who does so does his duty? |
| 1580 | And he who judges rightly will judge of the physician as a physician in what relates to these? |
| 1580 | And he who would enquire into the nature of medicine must pursue the enquiry into health and disease, and not into what is extraneous? |
| 1580 | And in all that concerns either body or soul, swiftness and activity are clearly better than slowness and quietness? |
| 1580 | And in leaping and running and in bodily exercises generally, quickness and agility are good; slowness, and inactivity, and quietness, are bad? |
| 1580 | And in playing the lyre, or wrestling, quickness or sharpness are far better than quietness and slowness? |
| 1580 | And is it not better to teach another quickly and energetically, rather than quietly and slowly? |
| 1580 | And is not shrewdness a quickness or cleverness of the soul, and not a quietness? |
| 1580 | And is temperance a good? |
| 1580 | And medicine is distinguished from other sciences as having the subject- matter of health and disease? |
| 1580 | And that knowledge which is nearest of all, I said, is the knowledge of what? |
| 1580 | And the inference is that temperance can not be modesty-- if temperance is a good, and if modesty is as much an evil as a good? |
| 1580 | And the odd and even numbers are not the same with the art of computation? |
| 1580 | And the same holds in boxing and in the pancratium? |
| 1580 | And the temperate are also good? |
| 1580 | And they are right, and you would agree with them? |
| 1580 | And to read quickly or slowly? |
| 1580 | And was there anything meddling or intemperate in this? |
| 1580 | And what if I am? |
| 1580 | And what is it? |
| 1580 | And what is the meaning of a man doing his own business? |
| 1580 | And which is better, to call to mind, and to remember, quickly and readily, or quietly and slowly? |
| 1580 | And which, I said, is better-- facility in learning, or difficulty in learning? |
| 1580 | And why, he replied, will not wisdom be of use? |
| 1580 | And will wisdom give health? |
| 1580 | And yet if reading and writing are the same as doing, you were doing what was not your own business? |
| 1580 | And yet were you not saying, just now, that craftsmen might be temperate in doing another''s work, as well as in doing their own? |
| 1580 | And you would infer that temperance is not only noble, but also good? |
| 1580 | Are not these, my friend, the real advantages which are to be gained from wisdom? |
| 1580 | Are you right, Charmides? |
| 1580 | But all sciences have a subject: number is the subject of arithmetic, health of medicine-- what is the subject of temperance or wisdom? |
| 1580 | But can any one attain the knowledge of either unless he have a knowledge of medicine? |
| 1580 | But even if knowledge can know itself, how does the knowledge of what we know imply the knowledge of what we do not know? |
| 1580 | But is knowledge or want of knowledge of health the same as knowledge or want of knowledge of justice? |
| 1580 | But must the physician necessarily know when his treatment is likely to prove beneficial, and when not? |
| 1580 | But of what is this knowledge? |
| 1580 | But surely we are assuming a science of this kind, which, having no subject- matter, is a science of itself and of the other sciences? |
| 1580 | But temperance, whose presence makes men only good, and not bad, is always good? |
| 1580 | But then what profit, Critias, I said, is there any longer in wisdom or temperance which yet remains, if this is wisdom? |
| 1580 | But what matter, said Charmides, from whom I heard this? |
| 1580 | But where does Dr. Jackson find any such notion as this in Plato or anywhere in ancient philosophy? |
| 1580 | But which is best when you are at the writing- master''s, to write the same letters quickly or quietly? |
| 1580 | But which most tends to make him happy? |
| 1580 | But why do you not call him, and show him to us? |
| 1580 | Can you show me any such result of them? |
| 1580 | Can you tell me? |
| 1580 | Chaerephon called me and said: What do you think of him, Socrates? |
| 1580 | Could there be any desire which is not the desire of any pleasure, but of itself, and of all other desires? |
| 1580 | Did you ever observe that this is what they say? |
| 1580 | Do you admit that? |
| 1580 | Do you mean a knowledge of shoemaking? |
| 1580 | Do you mean that this doing or making, or whatever is the word which you would use, of good actions, is temperance? |
| 1580 | For is not the discovery of things as they truly are, a good common to all mankind? |
| 1580 | For why should Aristotle, because he has quoted several Dialogues of Plato, have quoted them all? |
| 1580 | Has he not a beautiful face? |
| 1580 | Have we not long ago asseverated that wisdom is only the knowledge of knowledge and of ignorance, and of nothing else? |
| 1580 | He will consider whether what he says is true, and whether what he does is right, in relation to health and disease? |
| 1580 | How can you think that I have any other motive in refuting you but what I should have in examining into myself? |
| 1580 | How is that? |
| 1580 | How is this riddle to be explained? |
| 1580 | How so? |
| 1580 | How then can wisdom be advantageous, when giving no advantage? |
| 1580 | How will wisdom, regarded only as a knowledge of knowledge or science of science, ever teach him that he knows health, or that he knows building? |
| 1580 | I asked; do you mean to say that doing and making are not the same? |
| 1580 | I have no particular drift, but I wish that you would tell me whether a physician who cures a patient may do good to himself and good to another also? |
| 1580 | I said, or without my consent? |
| 1580 | I said; is not this rather the effect of medicine? |
| 1580 | I was, he replied; but what is your drift? |
| 1580 | In order, then, that I may form a conjecture whether you have temperance abiding in you or not, tell me, I said, what, in your opinion, is Temperance? |
| 1580 | Is it of him you are speaking or of some one else? |
| 1580 | Is not medicine, I said, the science of health? |
| 1580 | Is not that true? |
| 1580 | Is not that true? |
| 1580 | Is not that true? |
| 1580 | Is that true? |
| 1580 | Is the scribe, for example, to be regarded as doing nothing when he reads or writes? |
| 1580 | Just as that which is greater is of a nature to be greater than something else? |
| 1580 | Let us consider the matter in this way: If the wise man or any other man wants to distinguish the true physician from the false, how will he proceed? |
| 1580 | May I infer this to be the knowledge of the game of draughts? |
| 1580 | Now, I want to know, what is that which is not wisdom, and of which wisdom is the science? |
| 1580 | Or can you imagine a wish which wishes for no good, but only for itself and all other wishes? |
| 1580 | Or did you ever know of a fear which fears itself or other fears, but has no object of fear? |
| 1580 | Or does wisdom do the work of any of the other arts,--do they not each of them do their own work? |
| 1580 | Or if there be a double which is double of itself and of other doubles, these will be halves; for the double is relative to the half? |
| 1580 | Or in wool, or wood, or anything of that sort? |
| 1580 | Or is there a kind of hearing which hears no sound at all, but only itself and other sorts of hearing, or the defects of them? |
| 1580 | Or of an opinion which is an opinion of itself and of other opinions, and which has no opinion on the subjects of opinion in general? |
| 1580 | Or of computation? |
| 1580 | Or of health? |
| 1580 | Or of working in brass? |
| 1580 | Or would you say that there is a love which is not the love of beauty, but of itself and of other loves? |
| 1580 | Please, therefore, to inform me whether you admit the truth of what Critias has been saying;--have you or have you not this quality of temperance? |
| 1580 | Shall I tell you the nature of the difficulty? |
| 1580 | Shall I tell you, Socrates, why I say all this? |
| 1580 | Shall we speak of the soul and its qualities, of virtue, power, wisdom, and the like, as feminine or neuter? |
| 1580 | That is your meaning? |
| 1580 | The beautiful youth, Charmides, who is also the most temperate of human beings, is asked by Socrates,''What is Temperance?'' |
| 1580 | Then I suppose that modesty is and is not good? |
| 1580 | Then he who is ignorant of these things will only know that he knows, but not what he knows? |
| 1580 | Then how will this knowledge or science teach him to know what he knows? |
| 1580 | Then not he who does evil, but he who does good, is temperate? |
| 1580 | Then temperance, I said, will not be doing one''s own business; not at least in this way, or doing things of this sort? |
| 1580 | Then, I said, in all bodily actions, not quietness, but the greatest agility and quickness, is noblest and best? |
| 1580 | Then, as would seem, in doing good, he may act wisely or temperately, and be wise or temperate, but not know his own wisdom or temperance? |
| 1580 | Then, before we see his body, should we not ask him to show us his soul, naked and undisguised? |
| 1580 | Then, in reference to the body, not quietness, but quickness will be the higher degree of temperance, if temperance is a good? |
| 1580 | Think over all this, and, like a brave youth, tell me-- What is temperance? |
| 1580 | Very good, I said; and are you quite sure that you know my name? |
| 1580 | Very good, I said; and did you not admit, just now, that temperance is noble? |
| 1580 | Very good, I said; and now let me repeat my question-- Do you admit, as I was just now saying, that all craftsmen make or do something? |
| 1580 | Was he a fool who told you, Charmides? |
| 1580 | Was he right who affirmed that? |
| 1580 | Was not that your statement? |
| 1580 | Was not this, Critias, what we spoke of as the great advantage of wisdom-- to know what is known and what is unknown to us? |
| 1580 | Well then, this science of which we are speaking is a science of something, and is of a nature to be a science of something? |
| 1580 | Well, I said; but surely you would agree with Homer when he says,''Modesty is not good for a needy man''? |
| 1580 | Were we not right in making that admission? |
| 1580 | What do you mean? |
| 1580 | What do you mean? |
| 1580 | What is that? |
| 1580 | What makes you think so? |
| 1580 | Which is less, if the other is conceived to be greater? |
| 1580 | Who is he, I said; and who is his father? |
| 1580 | Why not, I said; but will he come? |
| 1580 | Why not? |
| 1580 | With my consent? |
| 1580 | Yes, I said; and facility in learning is learning quickly, and difficulty in learning is learning quietly and slowly? |
| 1580 | Yet I should like to know one thing more: which of the different kinds of knowledge makes him happy? |
| 1580 | You sirs, I said, what are you conspiring about? |
| 1580 | and in what cases do you mean? |
| 1580 | or do all equally make him happy? |
| 1580 | or must the craftsman necessarily know when he is likely to be benefited, and when not to be benefited, by the work which he is doing? |
| 1580 | the knowledge of what past, present, or future thing? |
| 11984 | [ 1] What Oxford thinker would dare to print such_ naïf_ and provincial- sounding citations of authority to- day? 11984 ''Can a plurality of reals be possible?'' 11984 ''Do you mean to limit God''s power?'' 11984 ''I yielded myself to the perfect whole,''writes Emerson; and where can you find a more mind- dilating object? 11984 ( 1) There is a psychological question: Have we perceptions of activity? 11984 ( 2) There is a metaphysical question: Is there a_ fact_ of activity? 11984 All the consciousness we directly know seems tied to brains.--Can there be consciousness, we ask, where there is no brain? 11984 An immediate experience, as yet unnamed or classed, is a mere_ that_ that we undergo, a thing that asks,''_ What_ am I?'' 11984 And finally there is a logical question:( 3) Whence do we_ know_ activity? 11984 And how in the end does the chain of influences find_ b_ rather than_ c_ unless_ b_ is somehow prefigured in them already? 11984 And these trains of experience themselves, in which activities appear, what makes them_ go_ at all? 11984 And what can the parts of a total consciousness be unless they be fractional consciousnesses? 11984 And when they have found_ b_, how do they make_ b_ respond, if_ b_ has nothing in common with them? 11984 And, if so, do the wide activities accompany the narrow ones inertly, or do they exert control? 11984 Are the forces that really act in the world more foreseeing or more blind? 11984 As such, is it more probable or more improbable? 11984 As we envelop our sight and hearing, so the earth- soul envelops us, and the star- soul the earth- soul, until-- what? 11984 But do we not also escape from sense- reality altogether? 11984 But how can what is_ actually_ one be_ effectively_ so many? 11984 But if even the absolute has to have a pluralistic vision, why should we ourselves hesitate to be pluralists on our own sole account? 11984 But ought one seriously to allow such a timid consideration as that to deter one from following the evident path of greatest religious promise? 11984 But the earth is no such cripple; why should she who already possesses within herself the things we so painfully pursue, have limbs analogous to ours? 11984 But what at bottom is meant by calling the universe many or by calling it one? 11984 But what made them at all? 11984 But, if so, to what does it make a difference? 11984 But_ are_ not differents actually dissolved in one another? 11984 By another influence perhaps? 11984 By our own feelings of it solely? 11984 Can not the earth- mind know otherwise the contents of our minds together? 11984 Can we, on the one hand, give up the logic of identity?--can we, on the other, believe human experience to be fundamentally irrational? 11984 Does it follow that nothing but strings can give out sound? 11984 Does its author not reason by concepts exclusively in his very attempt to show that they can give no insight? 11984 Does n''t this show a singularly indigent imagination? 11984 Does our feeling do more than_ record_ the fact that the strain is sustained? 11984 Does superhuman consciousness probably exist? 11984 Does the activity in one bit of experience bring the next bit into being? 11984 Does the influence detach itself from_ a_ and find_ b_? 11984 Does the water- lily, rocking in her triple bath of water, air, and light, relish in no wise her own beauty? 11984 For, he will ask, is not the absolute defined as the total consciousness of everything that is? 11984 How can many consciousnesses be at the same time one consciousness? 11984 How can one and the same identical fact experience itself so diversely? 11984 How do I get my hold on words not yet existent, and when they come, by what means have I_ made_ them come? 11984 How does the pulling_ pull_? 11984 How is this feat performed? 11984 How should its consciousness, if it have one, be superior to his? 11984 How then about flutes and organ- pipes? 11984 How, then, can they become severally alive on their own accounts and think themselves quite otherwise than as he thinks them? 11984 If the absolute makes us by knowing us, how can we exist otherwise than_ as_ it knows us? 11984 If the earth be a sentient organism, we say, where are her brain and nerves? 11984 If truth be the universal_ fons et origo_, how does error slip in? 11984 If you say''all things are relative,''to what is the all of them itself relative? 11984 If you say''disorder,''what is that but a certain bad kind of order? 11984 If you say''parts,''of_ what_ are they parts? 11984 Is it but the pathetic illusion of beings with incorrigibly social and imaginative minds? 11984 Is it conceivable that it should ever forsake that point of view and abandon itself to a slovenly life of immediate feeling? 11984 Is it not to exert an influence? 11984 Is it probable that there is any superhuman consciousness at all, in the first place? 11984 Is it true or not? 11984 Is n''t it the most admirable? 11984 Is n''t this brave universe made on a richer pattern, with room in it for a long hierarchy of beings? 11984 Is our whole instinctive belief in higher presences, our persistent inner turning towards divine companionship, to count for nothing? 11984 Is the absurdity_ reduced_ in the absolute being whom they call in to relieve it? 11984 Let us turn now at last to the great question of fact,_ Does the absolute exist or not_? 11984 May not you and I be confluent in a higher consciousness, and confluently active there, tho we now know it not? 11984 Moreover, technique for technique, does n''t David Hume''s technique set, after all, the kind of pattern most difficult to follow? 11984 Mr. McTaggart, for example, writes:''Does not our very failure to perceive the perfection of the universe destroy it? 11984 Must every higher means of unification between things be a literal_ brain_-fibre, and go by that name? 11984 Must n''t something_ in_ each of the three elements already determine the two others to_ it_, so that they do not settle elsewhere or float vaguely? 11984 Must n''t the whole fact be_ prefigured in each part_, and exist_ de jure_ before it can exist_ de facto_? 11984 Must not its field of view consist of parts? 11984 Must we assert the objective doubleness of the_ M_ merely because we have to name it twice over when we name its two relations? 11984 Or do they perhaps utterly supplant and replace them and short- circuit their effects? 11984 Or why does n''t the''on''connect itself with another book, or something that is not a table? 11984 Or, on the other hand, does it independently short- circuit their effects? 11984 Ought we to listen forever to verbal pictures of what we have already in concrete form in our own breasts? 11984 Shall she mimic a small part of herself? 11984 Shall we alone obey the veto? 11984 Since when, in this mixed world, was any good thing given us in purest outline and isolation? 11984 So far, so good, then; and one might consequently ask, What more of intimacy do you require? 11984 The immediate experience of life solves the problems which so baffle our conceptual intelligence: How can what is manifold be one? 11984 The others but transmit that agent''s impulse; on him we put responsibility; we name him when one asks us,''Who''s to blame?'' 11984 The philosophic attempt to define nature so that no one''s business is left out, so that no one lies outside the door saying''Where do_ I_ come in?'' 11984 The universe must be rational; well and good; but_ how_ rational? 11984 The_ real_ activity, meanwhile, is the_ doing_ of the fact; and what is the doing made of before the record is made? 11984 They are altered so far only[_ how far? 11984 To trust our senses again with a good philosophic conscience!--who ever conferred on us so valuable a freedom before? 11984 We feel the time to be long while waiting for the process to end, but who knows how long or how short it feels to the sugar? 11984 Well, what must we do in this tragic predicament? 11984 What are the marks of superiority which we are tempted to use here? 11984 What comfort, or peace, Fechner asks, can come from such a doctrine? 11984 What corresponds to her heart and lungs? 11984 What do the terms empiricism and rationalism mean? 11984 What in the will_ enables_ it to act thus? 11984 What is it like? 11984 What is it to act? 11984 What need has she of arms, with nothing to reach for? 11984 What need has she of internal lungs, when her whole sensitive surface is in living commerce with the atmosphere that clings to it? 11984 What propels experience_ überhaupt_ into being? 11984 What, then, are the peculiar features in the perceptual flux which the conceptual translation so fatally leaves out? 11984 What, then, is the dialectic method? 11984 Which part of it properly is in my consciousness, which out? 11984 Who can tell? 11984 Who cares for Carlyle''s reasons, or Schopenhauer''s, or Spencer''s? 11984 Why can not they compromise? 11984 Why can not''experience''and''reason''meet on this common ground? 11984 Why do n''t they go right through_ b_? 11984 Why does he immediately add that for the pluralist to plead the non- mutation of such abstractions would be an_ ignoratio elenchi_? 11984 Why is n''t the table on the book? 11984 Why should we envelop our many with the''one''that brings so much poison in its train? 11984 [ 1]] If, in short, it is external to the terms, how can it possibly be true_ of_ them? 11984 [_ Is it the''intimacy''suggested by the little word''of,''here, which I have underscored, that is the root of Mr. Bradley''s trouble?_].... 11984 [_ Why so, if they contribute only their surface? 11984 [_ does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? 11984 [_ does n''t it make a difference to us onlookers, at least?_] and what is the meaning and sense of qualifying the terms by it? 11984 and if so, what are they like, and when and where do we have them? 11984 and if so, what idea must we frame of it? 11984 and what does it do, if it does anything? 11984 cit._, Lecture VII, especially § v.) Is, now, such bringing into existence of a new_ value_ to be regarded as a theoretic achievement? 11984 farther than externally, yet not through and through?_], but still they are altered.... 11984 he would reply:''do you mean to say that God could not, if he would, do this or that?'' 11984 how be absent and present at once? 11984 how be both distinct and connected? 11984 how be for others and yet for themselves? 11984 how be their own others? 11984 how can they act on one another? 11984 how can things get out of themselves? 11984 how shall a relation relate? 11984 of a neck, with no head to carry? 11984 or by some other source of information? 38091 Does Consciousness Exist?" |
| 38091 | ''s follow up their facts, and study and interpret them? |
| 38091 | ( 3) Or is God an attitude of the Universe toward you? |
| 38091 | --"Then in what business now is God?" |
| 38091 | --"What do you do between?--play golf?" |
| 38091 | 7, 1899_?]. |
| 38091 | A great chance for some future psychologue to make a greater name than Newton''s; but who then will read the books of this generation? |
| 38091 | And have you a good crematory so that she might bring home my ashes in case of need? |
| 38091 | And how Monsieur Gowd? |
| 38091 | And how could I, as yet untrained by conversation with you? |
| 38091 | And how is Chantre? |
| 38091 | And how is the moist and cool summer suiting thee? |
| 38091 | And what better thing than lend it, can one do with one''s house? |
| 38091 | Are you a reader of Fechner? |
| 38091 | Are you going to Russia to take Stolypin''s place? |
| 38091 | Are you sure it is not a matter for glasses? |
| 38091 | Are your religious faith and your religious life based on it? |
| 38091 | As for Windelband, how can I ascertain anything except by writing to him? |
| 38091 | As to what may have been lost, who knows of it, in any case? |
| 38091 | Besides, since these temperamental antipathies exist-- why is n''t it healthy that they should express themselves? |
| 38091 | But as it is, who can see the way out? |
| 38091 | But is n''t fertility better than perfection? |
| 38091 | But perhaps we can get this place[ taken care of?] |
| 38091 | But then I said to myself,''What''s the use of being so sensitive?'' |
| 38091 | But who? |
| 38091 | But why need one reply to everything and everybody? |
| 38091 | But why the dickens did you leave out some of the most delectable of the old sentences in the cottager and boarder essay? |
| 38091 | But with these volcanic forces who can tell? |
| 38091 | But, having thrown away so much of the philosophy- shop, you may ask me why I do n''t throw away the whole? |
| 38091 | But_ have_ you read Bergson''s new book? |
| 38091 | Can I squeeze £ 50 a year out of you for such a non- public cause? |
| 38091 | Could a radically empirical conception of the universe be formulated? |
| 38091 | Did you ever hear of such a city or such a University? |
| 38091 | Did you see Perry again? |
| 38091 | Did you see much of Miller this summer? |
| 38091 | Do n''t you think"correspondent"rather a good generic term for"man of letters,"from the point of view of the country- town newspaper reader?... |
| 38091 | Do you accept the Bible as_ authority_ in religious matters? |
| 38091 | Do you believe in personal immortality? |
| 38091 | Do you care much about the war? |
| 38091 | Do you go home Sundays, or not? |
| 38091 | Do you know G. Courtelines''"Les Marionettes de la Vie"( Flammarion)? |
| 38091 | Do you know aught of G. K. Chesterton? |
| 38091 | Do you pray, and if so, why? |
| 38091 | Do you remember the glorious remarks about success in Chesterton''s"Heretics"? |
| 38091 | Do you suppose that there are many other correspondents of R. who will yield up their treasures in our time to the light? |
| 38091 | Does consciousness really exist? |
| 38091 | Does your invitation mean to include my wife? |
| 38091 | Ever thine-- I hate to think of"embruing"my hands in( or with?) |
| 38091 | Have I_ your_ influence to thank for this? |
| 38091 | Have any parts of his thesis already appeared? |
| 38091 | Have you a copy left of your"Métaphysique et Psychologie"? |
| 38091 | Have you read Loti''s"Inde sans les Anglais"? |
| 38091 | Have you read Papini''s article in the February"Leonardo"? |
| 38091 | Have you read Tolstoy''s"War and Peace"? |
| 38091 | Have you seen Knox''s paper on pragmatism in the"Quarterly Review"for April-- perhaps the deepest- cutting thing yet written on the pragmatist side? |
| 38091 | Have you started any new lines? |
| 38091 | He was at the Putnam Camp? |
| 38091 | How are Rebecca and Maggie[ the cook and house- maid]? |
| 38091 | How did the teaching go last year? |
| 38091 | How do you like your students as compared with those here? |
| 38091 | How do- ist thou? |
| 38091 | How does it affect you mentally and physically? |
| 38091 | How is Adler after his_ Cur_?--or is he not yet back? |
| 38091 | How is Mrs. Palmer this winter? |
| 38091 | How is that sort of thing going on?... |
| 38091 | How many candidates for Ph.D.? |
| 38091 | How then, O my dear Royce, can I forget you, or be contented out of your close neighborhood? |
| 38091 | I did n''t know I was so much, was all these things, and yet, as I read, I see that I was( or am? |
| 38091 | I shall try to express my"Does Consciousness Exist?" |
| 38091 | I was introduced to Lord Somebody:"How often do you lecture?" |
| 38091 | I was trying to find my way to the dining- room when Mr. James swooped at me and said,''Here, Smith, you want to get out of this_ Hell_, do n''t you? |
| 38091 | If ideal, why( except on epiphenomenist principles) may he not have got himself at least partly real by this time? |
| 38091 | If it has several elements, which is for you the most important? |
| 38091 | If neither, why not call it true? |
| 38091 | If other, then why not higher and bigger? |
| 38091 | If so, how would your belief in God and your life toward Him and your fellow men be affected by loss of faith in the_ authority_ of the Bible? |
| 38091 | If the duty of writing weighs so heavily on you, why obey it? |
| 38091 | If you have had no such experience, do you accept the testimony of others who claim to have felt God''s presence directly? |
| 38091 | If you would translate my lectures, what could make me happier? |
| 38091 | Is God very real to you, as real as an earthly friend, though different? |
| 38091 | Is it a real communion? |
| 38091 | Is it( 1) A belief that something exists? |
| 38091 | Is it( 1) From some argument? |
| 38091 | Is this the day of your mother''s great and noble lunch? |
| 38091 | It all comes, in my eyes, from too much philological method-- as a Ph.D. thesis your essay is supreme, but why do n''t you go farther? |
| 38091 | Many magic dells and brooks? |
| 38091 | Many views from hill- tops? |
| 38091 | May the Yoga practices not be, after all, methods of getting at our deeper functional levels? |
| 38091 | Moreover, when you come down to the facts, what do your harmonious and integral ideal systems prove to be? |
| 38091 | Most men say of such a case,"Is the man deserving?" |
| 38091 | Nevertheless I think I have been doing pretty well for a first attempt, do n''t you? |
| 38091 | Now, J. C., when are you going to get at writing again? |
| 38091 | Or are clearness and dapperness the absolutely final shape of creation? |
| 38091 | Or are we others absolutely incapable of making our meaning clear? |
| 38091 | Or do you not so much_ believe_ in God as want to_ use_ Him? |
| 38091 | Shall I rope you in, Fanny? |
| 38091 | Since our willing natures are active here, why not face squarely the fact without humbug and get the benefits of the admission? |
| 38091 | So far as I can see, you_ have_ met them, though your own expressions are often far from lucid(--result of haste? |
| 38091 | Speaking of reformers, do you see Jack Chapman''s"Political Nursery"? |
| 38091 | Talks to Students: The Gospel of Relaxation-- On a Certain Blindness in Human Beings-- What Makes Life Significant? |
| 38091 | That is, is it purely from habit, and social custom, or do you really believe that God hears your prayers? |
| 38091 | Then Dreyfus, and perhaps Loubet, will be assassinated by some Anti- Semite, and who knows what will follow? |
| 38091 | There is no escaping the risk; why not then admit that one''s human function is to run it? |
| 38091 | This is splendid philology, but is it live criticism of anyone''s_ Weltanschauung_? |
| 38091 | WHEN? |
| 38091 | Was there ever an author of such emotional importance whose reaction against false conventions of life was such an absolute zero as his? |
| 38091 | Well, I shall enjoy sticking a knife into its gizzard-- if atmospheres have gizzards? |
| 38091 | What do you mean by God? |
| 38091 | What do you mean by a"religious experience"? |
| 38091 | What do you mean by"spirituality"? |
| 38091 | What do you say to this? |
| 38091 | What does religion mean to you personally? |
| 38091 | What harm does the little residuum or germ of actuality that I leave in God do? |
| 38091 | What have you cared for? |
| 38091 | What have you read? |
| 38091 | What if we did come where we are by chance, or by mere fact, with no one general design? |
| 38091 | What is deserving nowadays? |
| 38091 | What is it? |
| 38091 | What is knowledge? |
| 38091 | What is that for a"showing"in six months of absolute leisure? |
| 38091 | What must he think, when they are both rolled into one? |
| 38091 | What think you of his wife? |
| 38091 | What truth? |
| 38091 | When could I hope for such will- power? |
| 38091 | When will the Germans learn that part? |
| 38091 | When will the day come? |
| 38091 | When will the next"Proceedings"be likely to appear? |
| 38091 | When, oh, when is your volume to appear? |
| 38091 | Where is freedom? |
| 38091 | Where would he have been if I had called my article"a critique of pure faith"or words to that effect? |
| 38091 | Whereas the real point is,"Does he need us?" |
| 38091 | Who could suppose so much public ferocity to cover so much private sweetness? |
| 38091 | Who knew him most intimately? |
| 38091 | Who knows? |
| 38091 | Why am I not ten years younger? |
| 38091 | Why do you believe in God? |
| 38091 | Why may they not be_ something_, although not everything? |
| 38091 | Why seek to stop the really extremely important experiences which these peculiar creatures are rolling up? |
| 38091 | Why should life be so short? |
| 38091 | Why this mania for more laws? |
| 38091 | Why, for example, write any more reviews? |
| 38091 | Why_ may_ we not be in the universe as our dogs and cats are in our drawing- rooms and libraries? |
| 38091 | Will they ever come again? |
| 38091 | You"have your faults, as who has not?" |
| 38091 | [ 3?] |
| 38091 | [ 57]"Is Radical Empiricism Solipsistic?" |
| 38091 | [ Illustration: William James and Henry Clement, at the"Putnam Shanty,"in the Adirondacks( 1907?).] |
| 38091 | _ A combination of Ideality and( final) efficacity._( 1) Is He a person-- if so, what do you mean by His being a person? |
| 38091 | _ Aussi_, why do the medical brethren force an unoffending citizen like me into such a position? |
| 38091 | _ Dimly[ real]; not[ as an earthly friend]._ Do you feel that you have experienced His presence? |
| 38091 | _ Emphatically, no._ Or( 2) Because you have experienced His presence? |
| 38091 | _ He must be cognizant and responsive in some way._( 2) Or is He only a Force? |
| 38091 | _ I ca n''t use him very definitely, yet I believe._ Do you accept Him not so much as a real existent Being, but rather as an ideal to live by? |
| 38091 | _ It involves these._( 4) Or something else? |
| 38091 | _ Never keenly; but more strongly as I grow older._ If so, why? |
| 38091 | _ Never._ How vague or how distinct is it? |
| 38091 | _ No, but rather because I need it so that it"must"be true._ Or( 3) From authority, such as that of the Bible or of some prophetic person? |
| 38091 | _ Only the whole tradition of religious people, to which something in me makes admiring response._ Or( 4) From any other reason? |
| 38091 | _ Radical Empiricism, Essays in_,= 2=, 267_ n._"Radical Empiricism, Is it Solipsistic?" |
| 38091 | _ To Nathaniel S. Shaler._[ 1901?] |
| 38091 | _ Unitarian gout_--was such a thing ever heard of?" |
| 38091 | _ Yes._( 2) An emotional experience? |
| 38091 | and how Ritter? |
| 38091 | and where is there room for faith? |
| 38091 | but what''s the use of wishing, against the universal law that"youth''s a stuff will not endure,"and that we must simply make the best of it? |
| 38091 | do you know what medicinal things you ask me to give up? |
| 38091 | have I praised you enough? |
| 38091 | in either case? |
| 38091 | in the concrete? |
| 38091 | or to head the Revolution? |
| 38091 | or whether it might not have been much better than what came? |
| 10615 | And are there not places where, at a certain age, they kill or expose their parents, without any remorse at all? |
| 10615 | And are they those which are the first in children, and antecedent to all acquired ones? |
| 10615 | And if they can thus make three distinct ideas of substance, what hinders why another may not make a fourth? |
| 10615 | And sensible qualities, as colours and smells,& c. what are they but the powers of different bodies, in relation to our perception,& c.? |
| 10615 | And were not he that proposed it bound to make out the truth and reasonableness of it to him? |
| 10615 | And what can hinder him from thinking them sacred, when he finds them the earliest of all his own thoughts, and the most reverenced by others? |
| 10615 | And what doubt can there be made of it? |
| 10615 | And what is the will, but the faculty to do this? |
| 10615 | And when we find it there, how much more does it resemble the opinion and notion of the teacher, than represent the true God? |
| 10615 | And whether one of them might not be very happy, and the other very miserable? |
| 10615 | And whether, in the second case, there would not be one person in two distinct bodies, as much as one man is the same in two distinct clothings? |
| 10615 | And which then shall be true? |
| 10615 | And, if considered in the things themselves, do they not depend on the bulk, figure, texture, and motion of the parts? |
| 10615 | Are they such as all mankind have, and bring into the world with them? |
| 10615 | But alas, amongst children, idiots, savages, and the grossly illiterate, what general maxims are to be found? |
| 10615 | But can any one think, or will any one say, that “ impossibility ” and “ identity ” are two innate IDEAS? |
| 10615 | But how late is it before any such notion is discoverable in children? |
| 10615 | But if a Hobbist be asked why? |
| 10615 | But is not a man drunk and sober the same person? |
| 10615 | But my question is,--whether one can not have the IDEA of one body moved, whilst others are at rest? |
| 10615 | But perhaps it will be said,--without a regular motion, such as of the sun, or some other, how could it ever be known that such periods were equal? |
| 10615 | But the question being here,--Whether the idea of space or extension be the same with the idea of body? |
| 10615 | But then to what end such contest for certain innate maxims? |
| 10615 | But will any one say, that those that live by fraud or rapine have innate principles of truth and justice which they allow and assent to? |
| 10615 | Can another man perceive that I am conscious of anything, when I perceive it not myself? |
| 10615 | Can he be concerned in either of their actions? |
| 10615 | Can the soul think, and not the man? |
| 10615 | Concerning a man ’s liberty, there yet, therefore, is raised this further question, WHETHER A MAN BE FREE TO WILL? |
| 10615 | Do we not every moment experiment it in ourselves, and therefore can it be doubted? |
| 10615 | Do we not see( will they be ready to say) the parts of bodies stick firmly together? |
| 10615 | For example, what is a watch? |
| 10615 | For how can we think any one freer, than to have the power to do what he will? |
| 10615 | For if they are not notions naturally imprinted, how can they be innate? |
| 10615 | For though a man would prefer flying to walking, yet who can say he ever wills it? |
| 10615 | For, it being asked, what it was that digested the meat in our stomachs? |
| 10615 | For, our ideas of extension, duration, and number, do they not all contain in them a secret relation of the parts? |
| 10615 | For, who is it that sees not that powers belong only to agents, and are attributes only of substances, and not of powers themselves? |
| 10615 | Hath a child an idea of impossibility and identity, before it has of white or black, sweet or bitter? |
| 10615 | How else could any one make it an inference of mine, that a thing is not, because we are not sensible of it in our sleep? |
| 10615 | How knows any one that the Soul always thinks? |
| 10615 | How uncertain and imperfect would our ideas be of an ellipsis, if we had no other idea of it, but some few of its properties? |
| 10615 | I ask those who say they have a positive idea of eternity, whether their idea of duration includes in it succession, or not? |
| 10615 | I ask whether any one can say this man had then any ideas of colours in his mind, any more than one born blind? |
| 10615 | I ask, is not this stay voluntary? |
| 10615 | If it be further asked,--What it is moves desire? |
| 10615 | If they say that a man is always conscious to himself of thinking, I ask, How they know it? |
| 10615 | If this answer satisfies not, it is plain the meaning of the question, What determines the will? |
| 10615 | Is it worth the name of freedom to be at liberty to play the fool, and draw shame and misery upon a man ’s self? |
| 10615 | Is there anything more common? |
| 10615 | Let custom from the very childhood have joined figure and shape to the idea of God, and what absurdities will that mind be liable to about the Deity? |
| 10615 | Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas:--How comes it to be furnished? |
| 10615 | May he not, with more reason, assure him he was not asleep? |
| 10615 | Must it not be a most manifest wrong judgment that does not presently see to which side, in this case, the preference is to be given? |
| 10615 | Nay, whether the cock too, which had the same soul, were not the same, with both of them? |
| 10615 | Or a man think, and not be conscious of it? |
| 10615 | Or are there two different ideas of identity, both innate? |
| 10615 | Or does the mind regulate itself and its assent by ideas that it never yet had? |
| 10615 | Or doth the proposing them print them clearer in the mind than nature did? |
| 10615 | Or rather, would he not have reason to think that my design was to make sport with him, rather than seriously to instruct him? |
| 10615 | Or that the child has any notion or apprehension of that proposition at an age, wherein yet, it is plain, it knows a great many other truths? |
| 10615 | Or the understanding draw conclusions from principles which it never yet knew or understood? |
| 10615 | Or where is that universal consent that assures us there are such inbred rules? |
| 10615 | POWER being the source from whence all action proceeds, the substances wherein these powers are, when they*[ lost line??] |
| 10615 | POWER being the source from whence all action proceeds, the substances wherein these powers are, when they*[ lost line??] |
| 10615 | The question then is, Which of these are real, and which barely imaginary combinations? |
| 10615 | To return, then, to the inquiry, what is it that determines the will in regard to our actions? |
| 10615 | WHETHER MAN ’S WILL BE FREE OR NO? |
| 10615 | What collections agree to the reality of things, and what not? |
| 10615 | What good would sight and hearing do to a creature that can not move itself to or from the objects wherein at a distance it perceives good or evil? |
| 10615 | What is it, then, that makes it be thought confused, since the want of symmetry does not? |
| 10615 | What makes the same man? |
| 10615 | What moved? |
| 10615 | What real alteration can the beating of the pestle make in an body, but an alteration of the texture of it? |
| 10615 | What true or tolerable notion of a Deity could they have, who acknowledged and worshipped hundreds? |
| 10615 | What was it that made anything come out of the body? |
| 10615 | Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? |
| 10615 | Whence has it all the MATERIALS of reason and knowledge? |
| 10615 | Where is that practical truth that is universally received, without doubt or question, as it must be if innate? |
| 10615 | Where then are those innate principles of justice, piety, gratitude, equity, chastity? |
| 10615 | Whether Euphorbus and Pythagoras, having had the same soul, were the same men, though they lived several ages asunder? |
| 10615 | Which innate? |
| 10615 | Who in his wits would choose to come within a possibility of infinite misery; which if he miss, there is yet nothing to be got by that hazard? |
| 10615 | Would he not think himself mocked, instead of taught, with such an account as this? |
| 10615 | Would he thereby be enabled to understand what a fibre was better than he did before? |
| 10615 | and if they are notions imprinted, how can they be unknown? |
| 10615 | attribute them to himself, or think them his own more than the actions of any other men that ever existed? |
| 10615 | is this,--What moves the mind, in every particular instance, to determine its general power of directing, to this or that particular motion or rest? |
| 10615 | number, whose stock is inexhaustible and truly infinite: and what a large and immense field doth extension alone afford the mathematicians? |
| 10615 | what universal principles of knowledge? |
| 10615 | why else is he punished for the fact he commits when drunk, though he be never afterwards conscious of it? |
| 19610 | But are n''t_ you_ a medical man? |
| 19610 | But have n''t you done anything to the money itself? |
| 19610 | Do you want a match? |
| 19610 | Eh bien; chacun a ses convictions; vous ne parlez pas contre la religion? |
| 19610 | Then why did you let me show you my leg? |
| 19610 | Vous etes Catholique? |
| 19610 | What marvel is there,he asks,"that constant conditions acting upon structures which are similar should produce similar results? |
| 19610 | A little lower Mr. Romanes says:"Of what kind, then, is the inherited memory on which the young cuckoo( if not also other migratory birds) depends? |
| 19610 | A thing the presence or absence of which might be ascertained by consulting the parish registry, but was not discernible in conduct? |
| 19610 | And by doing what may we again get Bellinis and Andrea Mantegnas as in old time? |
| 19610 | And what consideration for the individual is tolerable unless society be the gainer thereby? |
| 19610 | And what would life be but for the power to do so? |
| 19610 | And where, again, is your designer of beasts and birds, of fishes and of plants?" |
| 19610 | But how can people set up a new superstition, knowing it to be a superstition? |
| 19610 | But what are the limits of our bodies? |
| 19610 | But what has his memory to do with it? |
| 19610 | But what of that? |
| 19610 | Can it point to one painter who can hold his own with the men of, say, from 1450 to 1550? |
| 19610 | Can there be any pleasure worth purchasing with the miseries of a decrepit age? |
| 19610 | Can you show him more than I can? |
| 19610 | Concede what you please to these arbitrary and unattested superstitions, how will they help you? |
| 19610 | Did Mr. Herbert Spencer, for example,"repeatedly and easily refute"Lamarck''s hypothesis in his brilliant article in the_ Leader_, March 20, 1852? |
| 19610 | Does Isidore Geoffrey, again, bear Mr. Wallace''s assertion out better? |
| 19610 | Earnestness was his greatest danger, but if he did not quite overcome it( as who indeed can? |
| 19610 | For what is the main business of life? |
| 19610 | Have we not here what is commonly called an_ internal tumult_, when dead pleasures and pains tug within us hither and thither? |
| 19610 | He inquired concerning Mr. Nosnibor''s parents-- had their moral health been good? |
| 19610 | He is thereon asked, Does he assent to the formula? |
| 19610 | How again does it explain reversion to long- lost characters and the resumption of feral characteristics? |
| 19610 | How did he learn? |
| 19610 | How does the Lamarckian hypothesis explain the sterility of hybrids, for example? |
| 19610 | How much natural history is likely to be found in such a lumber- room? |
| 19610 | How will our philosopher get at vision or make an eye? |
| 19610 | I remember there came out a book many years ago with the title,"What becomes of all the clever little children?" |
| 19610 | If he could so alter the past as that he should never have come into being at all, do you not think that he would do it very gladly? |
| 19610 | If it is asked, In what should a man have faith? |
| 19610 | If such places as Oropa were common, would not lazy vagabonds spend their lives in going the rounds of them,& c.,& c.? |
| 19610 | If you are good, strong, and handsome, you have a fine fortune indeed at twenty, but how much of it will be left at sixty? |
| 19610 | If, then, rote and red- tape have nothing to do with the one, why should they with the other? |
| 19610 | Is God angry, think you, with this pretty deviation from the letter of strict accuracy? |
| 19610 | Is he to be taken at his word? |
| 19610 | Is it not in the loins of the past, and must not the past alter before the future can do so? |
| 19610 | Is it possible that our unconsciousness concerning our own performance of all these processes arises from over- experience? |
| 19610 | Is there, then, any way of bringing these apparently conflicting phenomena under the operation of one law? |
| 19610 | It has followed that all the ordinary greetings among ourselves, such as, How do you do? |
| 19610 | It is hard upon the duckling to have been hatched by a hen, but is it not also hard upon the hen to have hatched the duckling? |
| 19610 | Let a worm be cut in half, and the two halves will become fresh worms; which of them is the original worm? |
| 19610 | Now observe what the solitary wasp does; she digs several holes in the sand, in each of which she deposits an egg, though she certainly knows not(?) |
| 19610 | One may ask, How can the beginner paint, or draw conveyances, till he has learnt how to do so? |
| 19610 | Or, suppose the eye formed, would the perception follow? |
| 19610 | The answer is, How can he learn, without at any rate trying to do? |
| 19610 | The fact has long been familiar; how has it been reconciled with infinite wisdom? |
| 19610 | The horse, for example-- what can at first sight seem more unlike mankind? |
| 19610 | The question is, how has the falling- off in Italian painting been caused? |
| 19610 | The_ a priori_ objection, therefore, is removed, and the question becomes one of fact-- does the offspring act as if it remembered? |
| 19610 | There is no question of how you came to be wicked, but only this-- namely, are you wicked or not? |
| 19610 | To what faith should he turn when reason has led him to a conclusion which he distrusts? |
| 19610 | Was then the grace of God a gift which left no trace whatever upon those who were possessed of it? |
| 19610 | We choose our doctor upon faith, for how little independent judgment can we form concerning his capacity? |
| 19610 | What business, they say to themselves, can any one else have there, and who in his senses would dream of visiting them for pleasure? |
| 19610 | What does the fact imply? |
| 19610 | What inference could be more aptly drawn? |
| 19610 | What is our own save by mere courtesy of speech? |
| 19610 | What is proof that we know how to do a thing? |
| 19610 | What is responsibility? |
| 19610 | What is the offence of a lamb that we should rear it, and tend it, and lull it into security, for the express purpose of killing it? |
| 19610 | What is the secret of the long departure from the simple common- sense view of the matter which he took when he was a young man? |
| 19610 | What right had they, or anything else, to assert themselves as so big, and prove so empty? |
| 19610 | What similarity of action can be greater than this, and at the same time more incontrovertible? |
| 19610 | What_ is_ to know how to do a thing? |
| 19610 | What_ is_"lying"? |
| 19610 | When will our Protestantism, or Rationalism, or whatever it may be, sit as lightly upon ourselves? |
| 19610 | Where and who are its men? |
| 19610 | Where do they get their knowledge that it will not be so easy to collect food in rainy weather as it is in summer? |
| 19610 | Where is he? |
| 19610 | Where is this your designer? |
| 19610 | Where then was this loose screw to be found? |
| 19610 | Where, then, is your designer of man? |
| 19610 | Which of us, indeed, does not sit contentedly enough upon chalk eggs at times? |
| 19610 | Which, I would ask, is the pessimist? |
| 19610 | Which, think you, knows most, the Theseus, or any modern professor taken at random? |
| 19610 | Who builds defences for that which is impregnable or little likely to be assailed? |
| 19610 | Who could say that the whole thing would not end in a life- long lie, and vain chafing to escape? |
| 19610 | Who ever is or can be? |
| 19610 | Who is art, that it should have a sake? |
| 19610 | Who made him? |
| 19610 | Who shall limit the right of society except society itself? |
| 19610 | Why should not all development stand upon the same footing? |
| 19610 | Without faith in their own platform, a faith as intense as that manifested by the early Christians, how can they preach? |
| 19610 | Yes; but are they not also the admitted characters of habitual actions that are due to memory? |
| 19610 | Yet who can doubt that gout is due to inheritance as much as eyes and noses? |
| 19610 | You may perhaps happen to live for some seventy or eighty years, but what is that, in comparison with the eternity which you now enjoy? |
| 19610 | and how is one to lay one''s hand upon the little that there may actually be?" |
| 19610 | the development in both males and females, under certain circumstances, of the characteristics of the opposite sex? |
| 19610 | the latency of memory? |
| 19610 | the phenomena of old age? |
| 19610 | the principle that underlies longevity? |
| 19610 | the sterility of many animals under captivity? |
| 19610 | the unconsciousness with which we develop, and with which instinctive actions are performed? |
| 19610 | thou man of skins, Wherefore hast thou done thus, to shame the beauty of the Discobolus?" |
| 19610 | { 166a} Can we suppose that Buffon really saw no more connection than this? |
| 10616 | ''But of what use is all this fine knowledge of MEN''S OWN IMAGINATIONS, to a man that inquires after the reality of things? |
| 10616 | ''Lead is a metal''to a man who knows the complex idea the name lead stands for? |
| 10616 | ''The whole is equal to all its parts:''what real truth, I beseech you, does it teach us? |
| 10616 | ''the whole is equal to all its parts taken together?'' |
| 10616 | AUT EA QUOE VIZ SUMMA INGENII RATIONE COMPREHENDAT, NULLA RATIONE MOVERI PUTET?] |
| 10616 | And if they were asked what passage was, how would they better define it than by motion? |
| 10616 | And shall not the want of reason and speech be a sign to us of different real constitutions and species between a changeling and a reasonable man? |
| 10616 | And to what purpose make them general, unless it were that they might have general names for the convenience of discourse and communication? |
| 10616 | Are monsters really a distinct species? |
| 10616 | Are not they also, by the same reason that any of the others were, to be put into the complex idea signified by the name ZAHAB? |
| 10616 | Are these general maxims of no use? |
| 10616 | But of what use is all such truth to us? |
| 10616 | But that there are degrees of spiritual beings between us and the great God, who is there, that, by his own search and ability, can come to know? |
| 10616 | But what shall be here the criterion? |
| 10616 | But what shall be the criterion of this agreement? |
| 10616 | But who can help it, if truth will have it so? |
| 10616 | But you will say, Is it not impossible to admit of the making anything out of nothing, SINCE WE CANNOT POSSIBLY CONCEIVE IT? |
| 10616 | For by what right is it that fusibility comes to be a part of the essence signified by the word gold, and solubility but a property of it? |
| 10616 | For example: my right hand writes, whilst my left hand is still: What causes rest in one, and motion in the other? |
| 10616 | For is it not at least as proper and significant to say, Passage is a motion from one place to another, as to say, Motion is a passage,& c.? |
| 10616 | For to what purpose should the memory charge itself with such compositions, unless it were by abstraction to make them general? |
| 10616 | For what is PASSAGE other than MOTION? |
| 10616 | For what is sufficient in the inward contrivance to make a new species? |
| 10616 | For what need of a sign, when the thing signified is present and in view? |
| 10616 | For when we know that white is not black, what do we else but perceive, that these two ideas do not agree? |
| 10616 | For, if the terms of one definition were still to be defined by another, where at last should we stop? |
| 10616 | For, though it may be reasonable to ask, Whether obeying the magnet be essential to iron? |
| 10616 | Had the upper part to the middle been of human shape, and all below swine, had it been murder to destroy it? |
| 10616 | Have the bulk of mankind no other guide but accident and blind chance to conduct them to their happiness or misery? |
| 10616 | He that uses words without any clear and steady meaning, what does he but lead himself and others into errors? |
| 10616 | Here everybody will be ready to ask, If changelings may be supposed something between man and beast, pray what are they? |
| 10616 | How many men have no other ground for their tenets, than the supposed honesty, or learning, or number of those of the same profession? |
| 10616 | How shall the mind, when it perceives nothing but its own ideas, know that they agree with things themselves? |
| 10616 | I ask, Whether these general maxims have not the same use in the study of divinity, and in theological questions, that they have in other sciences? |
| 10616 | I ask, whether the complex idea in Adam''s mind, which he called KINNEAH, were adequate or not? |
| 10616 | I think, I reason, I feel pleasure and pain: can any of these be more evident to me than my own existence? |
| 10616 | I. I would ask them, whether they imagine that all matter, EVERY PARTICLE OF MATTER, thinks? |
| 10616 | If all matter does not think, I next ask, Whether it be ONLY ONE ATOM that does so? |
| 10616 | If it be asked whether these be all men or no, all of human species? |
| 10616 | If men should do so in their reckonings, I wonder who would have to do with them? |
| 10616 | If not, what reason will there be shown more for the one than the other? |
| 10616 | Is it possible to conceive it can add motion to itself, being purely matter, or produce anything? |
| 10616 | Is it true of the IDEA of a triangle, that its three angles are equal to two right ones? |
| 10616 | Is not now ductility to be added to his former idea, and made part of the essence of the species that name ZAHAB stands for? |
| 10616 | Is there anything so extravagant as the imaginations of men''s brains? |
| 10616 | Knowledge, say you, is only the perception of the agreement or disagreement of our own ideas: but who knows what those ideas may be? |
| 10616 | Let them be so: what will your drivelling, unintelligent, intractable changeling be? |
| 10616 | Matter must be allowed eternal: Why? |
| 10616 | Objection, What shall become of those who want Proofs? |
| 10616 | Or can those be the certain and infallible oracles and standards of truth, which teach one thing in Christendom and another in Turkey? |
| 10616 | Or is it true because any one has been witness to such an action? |
| 10616 | Or must the bishop have been consulted, whether it were man enough to be admitted to the font or no? |
| 10616 | Or that at least, if this will happen, it should not be thought learning or knowledge to do so? |
| 10616 | Or that those things, which with the utmost stretch of his reason he can scarce comprehend, should be moved and managed without any reason at all?'' |
| 10616 | Or who shall be the judge to determine? |
| 10616 | Or why is its colour part of the essence, and its malleableness but a property? |
| 10616 | Other spirits, who see and know the nature and inward constitution of things, how much must they exceed us in knowledge? |
| 10616 | QUID EST ENIM VERIUS, QUAM NEMINEM ESSE OPORTERE TAM STULTE AROGANTEM, UT IN SE MENTEM ET RATIONEM PUTET INESSE IN COELO MUNDOQUE NON PUTET? |
| 10616 | Shall a defect in the body make a monster; a defect in the mind( the far more noble, and, in the common phrase, the far more essential part) not? |
| 10616 | Shall the want of a nose, or a neck, make a monster, and put such issue out of the rank of men; the want of reason and understanding, not? |
| 10616 | So that if it be asked, whether it be essential to me or any other particular corporeal being, to have reason? |
| 10616 | The atomists, who define motion to be''a passage from one place to another,''what do they more than put one synonymous word for another? |
| 10616 | There are some watches that are made with four wheels, others with five; is this a specific difference to the workman? |
| 10616 | To know whether his idea of ADULTERY or INCEST be right, will a man seek it anywhere amongst things existing? |
| 10616 | To this, perhaps will be said, Has not an opal, or the infusion of LIGNUM NEPHRITICUM, two colours at the same time? |
| 10616 | Upon which, his friend demanding what scarlet was? |
| 10616 | WHAT is truth? |
| 10616 | What confusion of virtues and vices, if every one may make what ideas of them he pleases? |
| 10616 | What greater light can be hoped for in the moral sciences? |
| 10616 | What instruction can it carry with it, to tell one that which he hath been told already, or he is supposed to know before? |
| 10616 | What is this more than trifling with words? |
| 10616 | What makes lead and iron malleable, antimony and stones not? |
| 10616 | What more is contained in that maxim, than what the signification of the word TOTUM, or the WHOLE, does of itself import? |
| 10616 | What must we do for the rest? |
| 10616 | What need is there of REASON? |
| 10616 | What one of a thousand ever frames the abstract ideas of GLORY and AMBITION, before he has heard the names of them? |
| 10616 | What principle is requisite to prove that one and one are two, that two and two are four, that three times two are six? |
| 10616 | What probabilities, I say, are sufficient to prevail in such a case? |
| 10616 | What shall we say, then? |
| 10616 | What sort of outside is the certain sign that there is or is not such an inhabitant within? |
| 10616 | What will become of Changelings in a future state? |
| 10616 | What, then, are we to do for the improvement of our knowledge in substantial beings? |
| 10616 | Whence comes this, then? |
| 10616 | Where is the head that has no chimeras in it? |
| 10616 | Where now( I ask) shall be the just measure; which the utmost bounds of that shape, that carries with it a rational soul? |
| 10616 | Wherein, then, would I gladly know, consist the precise and unmovable boundaries of that species? |
| 10616 | Which is nothing else but to know what OTHER simple ideas do, or do not co- exist with those that make up that complex idea? |
| 10616 | Who ever that had a mind to understand them mistook the ordinary meaning of SEVEN, or a TRIANGLE? |
| 10616 | Who knows not what odd notions many men''s heads are filled with, and what strange ideas all men''s brains are capable of? |
| 10616 | Who of all these has established the right signification of the word, gold? |
| 10616 | Why do we say this is a horse, and that a mule; this is an animal, that an herb? |
| 10616 | Will you deprive changelings of a future state?) |
| 10616 | [ The reason whereof is plain: for how can we be sure that this or that quality is in gold, when we know not what is or is not gold? |
| 10616 | [ What shall we then say? |
| 10616 | because you can not conceive how it can be made out of nothing: why do you not also think yourself eternal? |
| 10616 | i. c. 3), with a man''s head and hog''s body? |
| 10616 | that themselves to have judged right, only because they never questioned, never examined, their own opinions? |
| 26163 | ***** Must we then give up fathoming the depths of life? |
| 26163 | ***** To what date is it agreed to ascribe the appearance of man on the earth? |
| 26163 | And this effect, could hardly be called a phenomenon of"adaptation": where is the adaptation, where is the pressure of external circumstances? |
| 26163 | And what was the principle discovered by Galileo? |
| 26163 | Are there not some objects privileged? |
| 26163 | Are we not free to direct our attention where we please and how we please? |
| 26163 | But can an organic structure be likened to an imprint? |
| 26163 | But contingent in relation to what? |
| 26163 | But do we ever think true duration? |
| 26163 | But does duration really play a part in it? |
| 26163 | But does it fabricate in order to fabricate or does it not pursue involuntarily, and even unconsciously, something entirely different? |
| 26163 | But how can we fail to see that intelligence is supposed when we admit objects and facts? |
| 26163 | But how do we fail to see that the symmetry is altogether external and the likeness superficial? |
| 26163 | But how does he fail to see that the real result of this so- called division of labor is to mix up everything and confuse everything? |
| 26163 | But in what direction can we go beyond them? |
| 26163 | But is it not plain that science itself invites philosophy to consider things in another way? |
| 26163 | But is it the mechanism of parts artificially isolated within the whole of the universe, or is it the mechanism of the real whole? |
| 26163 | But is it thus that matter presents itself? |
| 26163 | But may it not be the same in the case of every acquired peculiarity that has become hereditary? |
| 26163 | But of what? |
| 26163 | But what can remain of matter when you take away everything that determines it, that is to say, just energy and movement themselves? |
| 26163 | But what does the word"cause"mean here? |
| 26163 | But what shall we say of the little beetle, the Sitaris, whose story is so often quoted? |
| 26163 | But with what time has it to do? |
| 26163 | But, even if we accept this notion of the evolutionary process in the case of animals, how can we apply it to plants? |
| 26163 | But, in speaking of a progress toward vision, are we not coming back to the old notion of finality? |
| 26163 | But, in the adaptation of an organism to the circumstances it has to live in, where is the pre- existing form awaiting its matter? |
| 26163 | But, in time thus conceived, how could evolution, which is the very essence of life, ever take place? |
| 26163 | But, in what it affirms, does it give us the solution of the problem? |
| 26163 | Can the form, without matter, be an object of knowledge? |
| 26163 | Can we go further and say that life, like conscious activity, is invention, is unceasing creation? |
| 26163 | Created by life, in definite circumstances, to act on definite things, how can it embrace life, of which it is only an emanation or an aspect? |
| 26163 | Deposited by the evolutionary movement in the course of its way, how can it be applied to the evolutionary movement itself? |
| 26163 | Does science thus get any nearer to life? |
| 26163 | Does the state of a living body find its complete explanation in the state immediately before? |
| 26163 | Essentially practical, can it be of use, such as it is, for speculation? |
| 26163 | For what is reproduction, but the building up of a new organism with a detached fragment of the old? |
| 26163 | How can I suppress all this? |
| 26163 | How can we speak, then, of an incoherent diversity which an understanding organizes? |
| 26163 | How comes it, then, that affirmation and negation are so persistently put on the same level and endowed with an equal objectivity? |
| 26163 | How could mere chance work a recasting of the kind? |
| 26163 | How could the part be equivalent to the whole, the content to the container, a by- product of the vital operation to the operation itself? |
| 26163 | How could they be anything else? |
| 26163 | How does it go to work? |
| 26163 | How eliminate myself? |
| 26163 | How is this point to be determined? |
| 26163 | How must this solidarity between the organism and consciousness be understood? |
| 26163 | How otherwise could we understand that it passes through distinct and well- marked phases, that it changes its age-- in short, that it has a history? |
| 26163 | How then can the idea of Nought be opposed to that of All? |
| 26163 | How then could the plant, which is fixed in the earth and finds its food on the spot, have developed in the direction of conscious activity? |
| 26163 | How then has the plant stored up this energy? |
| 26163 | How, for instance, from childhood once posited as a_ thing_, shall we pass to adolescence, when, by the hypothesis, childhood only is given? |
| 26163 | How, in that case, can the variation be retained by natural selection? |
| 26163 | How, then, could this occur in the domain of life, where, as we shall show, the interaction of antagonistic tendencies is always implied? |
| 26163 | How, then, having posited immutability alone, shall we make change come forth from it? |
| 26163 | How, then, shall we choose between the two hypotheses? |
| 26163 | How, then, shall we expect it to develop an organ such as the eye? |
| 26163 | How, with what is made, can we reconstitute what is being made? |
| 26163 | In this privileged case, what is the precise meaning of the word"exist"? |
| 26163 | In vain, we shall be told, you claim to go beyond intelligence: how can you do that except by intelligence? |
| 26163 | In what drawer, ready to open, shall we put it? |
| 26163 | In what garment, already cut out, shall we clothe it? |
| 26163 | Is consciousness here, in relation to movement, the effect or the cause? |
| 26163 | Is it a complex movement? |
| 26163 | Is it a simple movement? |
| 26163 | Is it extension in general that we are considering_ in abstracto_? |
| 26163 | Is it impossible? |
| 26163 | Is it matter that is in question? |
| 26163 | Is it not obvious that to think here of the intelligent, or of the absolutely intelligible, is to go back to the Aristotelian theory of nature? |
| 26163 | Is it not plain that life goes to work here exactly like consciousness, exactly like memory? |
| 26163 | Is it not plain that this is to oppose the full to the full, and that the question,"Why does something exist?" |
| 26163 | Is it probable that mammals and insects notice the same aspects of nature, trace in it the same divisions, articulate the whole in the same way? |
| 26163 | Is it so with the laws of life? |
| 26163 | Is it the question of mind? |
| 26163 | Is it the same with the unconsciousness of instinct, in the extreme cases in which instinct is unconscious? |
| 26163 | Is it this, or that, or the other thing? |
| 26163 | Is it, finally, the question of the correspondence between mind and matter? |
| 26163 | Is my own person, at a given moment, one or manifold? |
| 26163 | Is our attention called to the internal change of one of these states? |
| 26163 | Is the existence of matter of this nature? |
| 26163 | Is there not a wonderful division of labor, a marvellous solidarity among the parts of an organism, perfect order in infinite complexity? |
| 26163 | Is this what I have really seen in turning over the leaves of the book? |
| 26163 | Is this, properly speaking, a"division of labor"? |
| 26163 | Let me come back again to the sugar in my glass of water:[106] why must I wait for it to melt? |
| 26163 | May one say that it has_ innate_ knowledge of each of these relations in particular? |
| 26163 | Must we not be struck by this feebleness of deduction as something very strange and even paradoxical? |
| 26163 | Now, does an unintelligent animal also possess tools or machines? |
| 26163 | Now, has it arisen so, as a matter of fact? |
| 26163 | Now, how can the forms be passing, and on what"stick"are they strung? |
| 26163 | Now, how did the astronomical problem present itself to Kepler? |
| 26163 | Now, in what does the progress of the nervous system itself consist? |
| 26163 | Now, was it necessary that there should be a series, or terms? |
| 26163 | Now, what do the laws of Kepler say? |
| 26163 | Now, whence comes the energy? |
| 26163 | Or, are we considering the concrete reality that fills this extension? |
| 26163 | Should the same be said of existence in general? |
| 26163 | Suppose an elastic stretched from A to B, could you divide its extension? |
| 26163 | Suppose these other forms of consciousness brought together and amalgamated with intellect: would not the result be a consciousness as wide as life? |
| 26163 | Then, what is it to think the object A non- existent? |
| 26163 | We should willingly accept the second formula; but by creation must we understand, as the author does, a_ synthesis_ of elements? |
| 26163 | What can it do, except objectify the distinction with more force, push it to its extreme consequences, reduce it into a system? |
| 26163 | What does it mean, to say that the state of an artificial system depends on what it was at the moment immediately before? |
| 26163 | What if we go beyond it in one of its directions? |
| 26163 | What is it that obliges me to wait, and to wait for a certain length of psychical duration which is forced upon me, over which I have no power? |
| 26163 | What is the essential object of science? |
| 26163 | What is the most general property of the material world? |
| 26163 | What is there at the base of this belief? |
| 26163 | What must the result be, if it leave biological and psychological facts to positive science alone, as it has left, and rightly left, physical facts? |
| 26163 | What, indeed, could the unification of physics be? |
| 26163 | What, then, do we find? |
| 26163 | What, then, if it be ignorant of all things, can it know? |
| 26163 | When I enter a room and pronounce it to be"in disorder,"what do I mean? |
| 26163 | When, how and why do they enter into this body which we see arise, quite naturally, from a mixed cell derived from the bodies of its two parents? |
| 26163 | Whence comes this determination? |
| 26163 | Whence does it come? |
| 26163 | Whence, then, the structural analogy? |
| 26163 | Where does the activity of instinct begin? |
| 26163 | Where, then, does the vital principle of the individual begin or end? |
| 26163 | Wherein consists the difference of attitude of the two sciences toward change? |
| 26163 | Wherein, then, is the difference between the two sciences? |
| 26163 | Who has made this explosive? |
| 26163 | Why not with an infinite velocity? |
| 26163 | Why should not the unique impetus have been impressed on a unique body, which might have gone on evolving? |
| 26163 | Why should these causes, entirely accidental, recur the same, and in the same order, at different points of space and time? |
| 26163 | Why should we speak of it? |
| 26163 | Why with this particular velocity rather than any other? |
| 26163 | Why, even, into terms entirely intelligible? |
| 26163 | Why, in other words, is not everything given at once, as on the film of the cinematograph? |
| 26163 | Why, then, should instinct be resolvable into intelligent elements? |
| 26163 | Will it not, therefore, be better to stick to the letter of transformism as almost all scientists profess it? |
| 26163 | Will they always escape us? |
| 26163 | Would not this twofold effort make us, as far as that is possible, re- live the absolute? |
| 26163 | Would the doctrine be affected in so far as it has a special interest or importance for us? |
| 26163 | [ 35] What more could the most confirmed finalist say, in order to mark out so exceptional a physico- chemistry? |
| 26163 | [ Footnote 74: See, in particular, among recent works, Bethe,"Dürfen wir den Ameisen und Bienen psychische Qualitäten zuschreiben?" |
| 26163 | and where does that of nature end? |
| 26163 | is consequently without meaning, a pseudo- problem raised about a pseudo- idea? |
| 53622 | 1, 140 What is it that we long for at the sight of beauty? |
| 53622 | 1, 71 Why do people mostly speak the truth in daily life?... |
| 53622 | 100 What would there be to create if there were--? |
| 53622 | 103 Ah, where in the world have there been greater follies than with the pitiful? |
| 53622 | 104- 105 Of what consequence is all our art in artistic products, if that higher art, the art of the festival, be lost by us? |
| 53622 | 112- 113 What is the meaning of ascetic ideals? |
| 53622 | 138 Ye tell me, friends, that there is to be no dispute about taste and tasting? |
| 53622 | 144- 145 You say that the morality of pity is a higher morality than that of stoicism? |
| 53622 | 145 Where is innocence? |
| 53622 | 157- 158 What does a"moral order of the universe"mean? |
| 53622 | 186 And must we not return and run in that other lane out before us, that long weird lane-- must we not eternally return? |
| 53622 | 198 Should not the punishment fit the crime? |
| 53622 | 2, 137 Whence arises the sudden passion of a man for a woman, a passion so deep, so vital? |
| 53622 | 2, 172 You find your burden of life too heavy? |
| 53622 | 249 Who could know how to laugh well and live well, who did not first understand the full meaning of war and victory? |
| 53622 | 257 Would any link be missing in the whole chain of science and art, if woman, if woman''s work, were excluded from it? |
| 53622 | 282 Modest, industrious, benevolent, and temperate: thus you would that men were?--that_ good men_ were? |
| 53622 | 29"Life is not worth living";"Resignation";"what is the good of tears?" |
| 53622 | 300- 301 You wish to bid farewell to your passion? |
| 53622 | 356- 357 What hath hitherto been the greatest sin here on earth? |
| 53622 | 372 Have you experienced history within yourselves, commotions, earthquakes, long and profound sadness, and sudden flashes of happiness? |
| 53622 | 376"What do I matter?" |
| 53622 | 52 Ye say it is the good cause which halloweth even war? |
| 53622 | 52"What is good?" |
| 53622 | 6 What is the ape to man? |
| 53622 | 63 Art thou a slave? |
| 53622 | 69 Art thou one_ entitled_ to escape from a yoke? |
| 53622 | 69 Do I advise you to neighbour- love? |
| 53622 | 76 Thou goest to women? |
| 53622 | 78 Tell me: where find we justice, which is love with seeing eyes? |
| 53622 | 80 That which the many- too- many call marriage, those superfluous ones-- ah, what shall I call it? |
| 53622 | 86 Why a Beyond, if it be not a means of splashing mud over a"Here,"over this world? |
| 53622 | 90 What if God were not exactly truth, and if this were proved? |
| 53622 | And are not all things closely bound together in such wise that This Moment draweth all coming things after it? |
| 53622 | And for such precepts to be called holy, was not_ truth_ itself thereby-- slain? |
| 53622 | And if everything have already existed, what thinkest thou, dwarf, of This Moment? |
| 53622 | And if he were instead of vanity, the desire for power, the ambitious, the fear, and the enraptured and terrified folly of mankind?... |
| 53622 | And what in the world hath caused more suffering than the follies of the pitiful? |
| 53622 | And when truth hath once triumphed there, then ask yourselves with good distrust:"What strong error hath fought for it?" |
| 53622 | Are not the majority of marriages such that we should not care to have them witnessed by a third party? |
| 53622 | Are they a symptom of the distress, impoverishment, and degeneration of Human Life? |
| 53622 | Are we not happy?" |
| 53622 | Art thou a tyrant? |
| 53622 | Art thou the victorious one, the self- conqueror, the ruler of thy passions, the master of thy virtues? |
| 53622 | But I ask thee: Art thou a man entitled to desire a child? |
| 53622 | But I ask you: Where have there ever been better robbers and slayers in the world than such holy precepts? |
| 53622 | But tell me, my brethren, what the child can do, which even the lion could not do? |
| 53622 | But what did this"improved"German, who had been lured to the monastery look like after the process? |
| 53622 | But what is woman for man? |
| 53622 | But, again I ask, what do people want? |
| 53622 | Confronted by the query: By what means can this emotional excess be produced? |
| 53622 | Did he himself find no cause for laughter on the earth? |
| 53622 | EXCERPTS FROM"THE ANTICHRIST"What is good? |
| 53622 | EXCERPTS FROM"THE TWILIGHT OF THE IDOLS"Man thinks woman profound-- why? |
| 53622 | Free from what? |
| 53622 | Have you acted foolishly with great and little fools? |
| 53622 | Have you really undergone the delusions and woe of the good people? |
| 53622 | He who can command, he who is a master by"nature,"he who comes on the scene forceful in deed and gesture-- what has he to do with contracts? |
| 53622 | How can one maintain, then, that he has striven after happiness? |
| 53622 | How did they acquire these claims? |
| 53622 | If you expose bloody pieces of flesh to a beast, and withdraw them again, until it finally begins to roar, do you think that roaring implies justice? |
| 53622 | Is it not this: To humiliate oneself in order to mortify one''s pride? |
| 53622 | Is it not visibly more stupid than justice? |
| 53622 | Is there not even in all life-- robbing and slaying? |
| 53622 | Must not this gateway also-- have already existed? |
| 53622 | Must not whatever_ can_ happen of all things have already happened, resulted, and gone by? |
| 53622 | Must not whatever_ can_ run its course of all things, have already run along that lane? |
| 53622 | My brethren, wherefore is there need of the lion in the spirit? |
| 53622 | Nietzsche calls this essay"Have We Become Moral?" |
| 53622 | One Jew more or less-- what did it matter?... |
| 53622 | One of these aphorisms is entitled"The Battle Dispensary of the Soul,"and this is what follows:"What is the most efficacious remedy? |
| 53622 | Or discord in thee? |
| 53622 | Or doth the animal speak in thy wish, and necessity? |
| 53622 | Or is it this: To be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests? |
| 53622 | Or is it this: To desert our cause when it celebrateth its triumph? |
| 53622 | Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul? |
| 53622 | Or is it this: To go into foul water when it is the water of truth, and not disclaim cold frogs and hot toads? |
| 53622 | Or is it this: To love those who despise us, and give one''s hand to the phantom when it is going to frighten us? |
| 53622 | Or isolation? |
| 53622 | Or may it, perchance, be their mission to be nurses or doctors? |
| 53622 | Or, conversely, is it in them that is manifested the fulness, the strength, and the will of Life, its courage, its self- confidence, its future?" |
| 53622 | Part IV, the narrative section, answers the query often raised: For whom is Nietzsche''s philosophy intended? |
| 53622 | Should not the_ contrary_ only be the right disguise for the shame of a God to go about in? |
| 53622 | The most important essay in"The Genealogy of Morals"is the last, called"What is the Meaning of Ascetic Ideals?" |
| 53622 | The phantom that runneth on before thee, my brother, is fairer than thou; why dost thou not give unto it thy flesh and thy bones?... |
| 53622 | The very meaning of life is now construed as the effort to live in such a way that life no longer has any point.... Why show any public spirit? |
| 53622 | They will smile, those rigorous spirits, when any one says in their presence:"that thought elevates me, why should it not be true?" |
| 53622 | To ascend high mountains to tempt the tempter? |
| 53622 | To exhibit one''s folly in order to mock at one''s wisdom? |
| 53622 | To what was it attributable? |
| 53622 | What child hath not had reason to weep over its parents? |
| 53622 | What has been done? |
| 53622 | What is heavy? |
| 53622 | What is it, then, that we designate thus, which certainly exists and wishes as a consequence to be explained? |
| 53622 | What is the great dragon which the spirit is no longer inclined to call Lord and God? |
| 53622 | What is the heaviest thing, ye heroes? |
| 53622 | What the populace once learned to believe without reasons, who could-- refute it to them by means of reasons? |
| 53622 | What, conversely, did the Jews feel against Rome? |
| 53622 | Where is beauty? |
| 53622 | Which of us, if_ favoured_ by circumstances, would not already have committed every possible crime? |
| 53622 | Who among you can at the same time laugh and be exalted? |
| 53622 | Why be concerned about the general weal or strive after it?... |
| 53622 | Why be grateful for one''s origin and one''s forebears? |
| 53622 | Why collaborate with one''s fellows, and be confident? |
| 53622 | Why hath the preying lion still to become a child? |
| 53622 | Why sufficeth not the beast of burden, which renounceth and is reverent? |
| 53622 | Why, then, does man struggle for knowledge and growth, knowing that it does not bring happiness? |
| 53622 | Yet the priests are, as is notorious,_ the worst enemies_--why? |
| 53622 | You do not suppose that in speaking of idleness and idlers I am alluding to you, you sluggards? |
| 53622 | _ And what intrinsic value do they possess in themselves?_ Have they up to the present hindered or advanced human well- being"? |
| 53622 | _ And what intrinsic value do they possess in themselves?_ Have they up to the present hindered or advanced human well- being"? |
| 53622 | _ Consequently_--itself also? |
| 53622 | and also the woe and the peculiar happiness of the most evil? |
| 53622 | but only a problem of_ power_("How far_ can_ we make use of its demands?") |
| 53622 | or;"that artist enlarges me, why should he not be great?" |
| 53622 | secondly, by what means can new energy be aroused? |
| 40435 | Disgraced in the opinion of every one,replies Sokrates? |
| 40435 | Scais- tu au moins ce que c''est que la matière? 40435 What are the conditions under which subordinates will cheerfully obey their commanders?" |
| 40435 | Wheat is the Holy, what is the Unholy? 40435 Why are you so curious to know what_ I myself_ have determined on the point? |
| 40435 | ( said he) have none of us before your time talked about the Good and the Just? |
| 40435 | 38- 39:--"The question is often asked, and properly so, in regard to any supposed moral standard, What is its sanction? |
| 40435 | After the decease of these last- mentioned authors, who can say what became of their MSS.? |
| 40435 | Again, as to predicates-- when you say,_ The man runs_, or_ The man is good_, what do you mean by the predicate_ runs_, or is_ good_? |
| 40435 | And if, adopting any one of them, we reject the others, upon what grounds are we to justify our preference? |
| 40435 | Another argument of Zeno is to the following effect:--"Does a grain of millet, when dropped upon the floor, make sound? |
| 40435 | Are not you aware that the hemlock of Sokrates is in store for_ you_ also?" |
| 40435 | Are there no limits( as Hobbes is so much denounced for maintaining)? |
| 40435 | Are these virtues teachable? |
| 40435 | Are three grains few, and four_ many_?--or, where will you draw the line between Few and Many? |
| 40435 | As we know little about Plato except from his works, the first question to be decided is, Which_ are_ his real works? |
| 40435 | But can we do this with our present scanty information? |
| 40435 | But if no portion of its continuity can be thus present, how can Time possibly be present, to which such continuity is essential?" |
| 40435 | But is all that is just necessarily holy? |
| 40435 | But the question asked was-- What is Holiness generally? |
| 40435 | But what are those great works which the Gods bring about by our agency? |
| 40435 | But what is this_ true determinately_, but true_ upon our knowledge_ or_ evidently true_? |
| 40435 | But what other name was so natural or likely for Anaxagoras himself to choose?] |
| 40435 | But what part? |
| 40435 | Did he publish any of them during the lifetime of Sokrates? |
| 40435 | Do you imagine, that the Good is one thing, and the Beautiful another? |
| 40435 | Do you not know that all things are good and beautiful in relation to the same purpose? |
| 40435 | Eh bien( dit le Sirien), cette chose qui te paroît être divisible, pésante, et grise, me dirois tu bien ce que c''est? |
| 40435 | Erdmann,"Comment seroit il possible qu''aucune chose existât, si l''être même, ipsum Esse, n''avoit l''existence? |
| 40435 | He may have done this: but how are we to prove it? |
| 40435 | How can you properly say( he argues) that you_ know_ the compound AB, when you know neither A nor B separately? |
| 40435 | How did he get his reputation?] |
| 40435 | How happens it that no despot has ever yet done this? |
| 40435 | How much does it attenuate the value of his intentions, as proofs of an internal philosophical sequence? |
| 40435 | How therefore can it be present at all in any of them? |
| 40435 | How? |
| 40435 | How? |
| 40435 | If that were so( Ast argues), how can we explain the fact, that in most of the dialogues there is no philosophical result at all? |
| 40435 | If you speak of Man in general( he said), what, or whom, do you mean? |
| 40435 | In appreciating a philosopher, it is usual to ask, What authoritative creed has he proclaimed, for disciples to swear allegiance to? |
| 40435 | In other words, how can the One be Many, and how can the Many be One? |
| 40435 | In regard to the question, Which were Plato''s genuine works? |
| 40435 | In what manner does ministration, called_ holiness_, benefit or improve the Gods? |
| 40435 | In what then does its essence consist? |
| 40435 | In what then does its essence consist? |
| 40435 | Is it possible that any one can have preferred an indictment against you? |
| 40435 | Is the proceeding recommended just or unjust? |
| 40435 | Is the proceeding recommended just or unjust? |
| 40435 | It is that branch which concerns ministration by men to the Gods 447 Ministration to the Gods? |
| 40435 | Krobylus, one of the accusers, said to him,"Are_ you_ come to plead on behalf of another? |
| 40435 | Mais qu''est ce donc_ qu''une pleurésie_? |
| 40435 | Moreover, at the very outset of the enquiry, we have to ask, At what period of life did Plato begin to publish his dialogues? |
| 40435 | Next, by what arguments has he enforced or made them good? |
| 40435 | No.--Does a bushel of millet make sound under the same circumstances? |
| 40435 | O(/ti e)kei= noi me\n ta\ sapra\ tau= ta a)po\ dogma/ tôn lalou= sin? |
| 40435 | Or do you suppose that we can not follow out what each of them is, and that we pronounce the words as empty and unmeaning sounds? |
| 40435 | Or does the earliest of them date from a time after the death of Sokrates? |
| 40435 | Or is it holy for this reason, because they do love it? |
| 40435 | Ou)dei\s ê(mô= n pro\ sou= e)/legen a)gatho\n ê)\ di/ kaion? |
| 40435 | Qu''est- ce que la loi de la pesanteur? |
| 40435 | Quanti Platonis vel libros novêre vel nomen? |
| 40435 | Qui a démontré qu''il sera demain jour, et que nous mourrons-- et qu''y a- t- il de plus cru? |
| 40435 | Quid ergo? |
| 40435 | Quotusquisque nunc Aristotelem legit? |
| 40435 | Si singulas disciplinas percipere magnum est, quanto majus omnes? |
| 40435 | Sokrates asks him-- What is Holiness? |
| 40435 | Sokrates asks him-- What is Holiness?] |
| 40435 | Tell me what is the general constituent feature of_ Holiness_? |
| 40435 | Tell me-- to what end does the work conduce? |
| 40435 | That we are gainers by what they give, is clear enough; but what do they gain on their side? |
| 40435 | The first of the two is an obscure and imperfect reply to the great Sokratic problem-- What is Justice? |
| 40435 | The latter asked Sokrates,"Do you know anything good?" |
| 40435 | The like question about the hairs on a man''s head-- How many must he lose before he can be said to have only a few, or to be bald?] |
| 40435 | The question asked was, not What are the antecedent conditions or causes of rain, thunder, or earthquakes, but Who rains and thunders? |
| 40435 | The questions about which you and I and other men quarrel are, What is just or unjust, honourable or base, good or evil? |
| 40435 | This antithesis appears as an answer when we put the question-- What is the ultimate authority? |
| 40435 | This is what gives rise to the question-- What is the essential scheme for the Individual? |
| 40435 | Ti/ ga\r le/ gei? |
| 40435 | To the Sokratic question, What is the Bonum? |
| 40435 | To what did the dialogues composed by the first Aristippus refer? |
| 40435 | To what ought he to conform-- what shall he aim at? |
| 40435 | To what purpose? |
| 40435 | To what purpose? |
| 40435 | To\ poi= on dê/? |
| 40435 | Tu vois quelques attributs: mais le fond de la chose, le connois tu? |
| 40435 | Ubi apud antiquiores latuit amor iste investigandæ veritatis?" |
| 40435 | Was he right in disobeying? |
| 40435 | Were they not also in the library at the time when Kallimachus compiled his tables? |
| 40435 | What are the motives to obey it? |
| 40435 | What brings you here, Sokrates( asks Euthyphron), away from your usual haunts? |
| 40435 | What is Injustice? |
| 40435 | What is a law? |
| 40435 | What is justice? |
| 40435 | What is that common essence, or same character, which belongs to and distinguishes all holy or pious acts? |
| 40435 | What is that end which the Gods accomplish, through our agency as workmen? |
| 40435 | What is that specific property, by the common possession of which all holy things are entitled to be called holy? |
| 40435 | What is the Honourable and the Base? |
| 40435 | What is the Just and the Unjust? |
| 40435 | What number of grains make a heap-- or are many? |
| 40435 | What positive system, or positive truths previously unknown or unproved, has he established? |
| 40435 | Whence does it derive its binding force? |
| 40435 | Where are we to find a trustworthy Platonic Canon? |
| 40435 | Where was any certain permanent custody provided for them? |
| 40435 | Where, however, is the security that the undertaking would produce three oboli a day to each subscriber?" |
| 40435 | Which was in the right here? |
| 40435 | Who produces earthquakes? |
| 40435 | Why then should any one wish to read written reports of his conversations? |
| 40435 | Xenophon accordingly went to Delphi: but instead of asking the question broadly--"Shall I go, or shall I decline to go?" |
| 40435 | Yes.--Is there not a determinate proportion between the bushel and the grain? |
| 40435 | [ 119] Which of them are we to follow? |
| 40435 | [ 133] How can the Form( Man, White, Good,& c.) be present at one and the same time in many distinct individuals? |
| 40435 | [ 149]--Which of the two do you consider to live most pleasantly, the rulers or the ruled? |
| 40435 | [ 41] Otherwise, why do you not throw up your sceptre? |
| 40435 | [ 44] What is that something-- the common essence or idea? |
| 40435 | [ 49] Tell me, what is the characteristic essence of piety as well as impiety?" |
| 40435 | [ Footnote 2: Aristophanes, Nubes, 368,[ Greek: A)lla\ ti/ s u(/ei?] |
| 40435 | [ Footnote 70: Plato, Parmenidês, p. 156 D- E.[ Greek: Po/ t''ou)=n, metaba/ llei? |
| 40435 | [ Greek: A)=r''ou)=n e)sti/ to\ a)/topon tou= to, e)n ô)=| to/ t''a)\n ei)/ê o(/te metaba/ llei? |
| 40435 | [ Greek: Dia\ ti/ ou)=n e)kei= noi( oi( polloi\, oi( i)diô= tai) u(mô= n( tôn philoso/ phôn) i)schuro/ teroi? |
| 40435 | [ Greek: Po/ te ga\r e)n ê(mi= n au)toi= s ou)k e)/stin o( tha/ natos? |
| 40435 | [ Greek: Pô= s ô)= Zê/ nôn, tou= to le/ geis? |
| 40435 | [ Greek: Ti/ de\ oi( polue/ laioi? |
| 40435 | [ Greek: Ti/ ou)=n? |
| 40435 | [ Greek: Ti/ s ou)=n pot''e)sti\ te/ chnê tê= s paraskeuê= s tou= mêde\n a)dikei= sthai ê)\ ô(s o)li/ gista? |
| 40435 | [ Greek: a)/xion ga\r pa= n tô= n o)/ntôn pou= ei)=nai; ei) de\ o( to/ pos tô= n o)/ntôn, pou= a)\n ei)/ê?]] |
| 40435 | [ Greek: kai\ tou= to pô= s ou)k a)mathi/ a e)sti\n au)tê\ ê( e)ponei/ distos, ê( tou= oi)/esthai ei)de/ nai a(\ ou)k oi)=den?]] |
| 40435 | [ Greek: tau= ta ga\r e)gô\ a)kou/ sas e)nethumou/ mên ou(tôsi/, Ti/ pote le/ gei o( theo\s kai\ ti/ pote ai)ni/ ttetai? |
| 40435 | [ Greek: ti/ ga\r kai\ phê/ somen, oi(/ ge kai\ au)toi\ o(mologou= men peri\ au)tô= n mêde\n ei)de/ nai?]] |
| 40435 | [ Greek: to\ o)rtha\ doxa/ zein kai\ a)/neu tou= e)/chein lo/ gon dou= nai, ou)k oi)=sth''o(/ti ou)/te e)pi/ stasthai e)stin? |
| 40435 | [ Greek: tou/ tôn tô= n pollô= n kalô= n mô= n ti e)/stin, o( ou)k ai)schro\n phanê/ setai? |
| 40435 | [ Greek: ê)\ a)rkei= u(mi= n to\ ê(de/ ôs katabiô= nai to\n bi/ on a)/neu lupô= n? |
| 40435 | [ Side- note: Ministration to the Gods? |
| 40435 | [ Side- note: When did Plato begin to compose? |
| 40435 | ]\_ Sokr._--What sort of ministration? |
| 40435 | _ Sokr._--Do the Gods love the holy, because it_ is_ holy? |
| 40435 | _ Sokr._--Then it appears that the holy is what the Gods love? |
| 40435 | _ Which_ Dionysius is meant?--the elder or the younger? |
| 40435 | _ istius vitii num nostra culpa est_? |
| 40435 | a)/logon ga\r pra= gma pô= s a)\n ei)/ê e)pistê/ mê?] |
| 40435 | and if so, which? |
| 40435 | c. 14, p. 26 D.[ Greek: ô)= thauma/ sie Me/ lête, i(na ti/ tau= ta le/ geis? |
| 40435 | c. 4, p. 20 B- C.[ Greek: ti/ s tê= s toiau/ tês a)retê= s, tê= s a)nthrôpi/ nês te kai\ politikê= s, e)pistê/ môn e)sti/ n? |
| 40435 | e)/ti de\ e(/na e)o/ nta to\n Ê(rakle/ a, kai\ e)/ti a)/nthrôpon, ô(s dê/ phasi, kô= s phu/ sin e)/chei polla\s muria/ das phoneu= sai? |
| 40435 | e)gô\ ga\r dê\ ou)/te me/ ga ou)/te smikro\n xu/ noida e)mautô=| sopho\s ô)/n; ti/ ou)=n pote le/ gei pha/ skôn e)me\ sophô/ taton ei)=nai? |
| 40435 | kai\ nê\ Di/ a pa/ lin le/ ontos kai\ kuno\s to\ tre/ chein, katêgorou= men? |
| 40435 | kai\ tô= n dikai/ ôn, o(\ ou)k a)/dikon? |
| 40435 | kai\ tô= n o(si/ ôn, o(\ ou)k a)no/ sion?] |
| 40435 | or how is it to be distinguished from other parts or branches of the just? |
| 40435 | or more specifically, What is the source of its obligation? |
| 40435 | or that Sokrates in the Philêbus and Republic is older than in the Kratylus or Gorgias? |
| 40435 | ou)de\ ê(/lion ou)de\ selê/ nên a)/ra nomi/ zô theou\s ei)=nai, ô(/sper oi( a)/lloi a)/nthrôpoi?]] |
| 40435 | the four obedient citizens, or the one disobedient? |
| 40435 | ti/ de\ oi( gnô/ mê| kai\ a)rguri/ ô| duna/ menoi chrêmati/ zesthai? |
| 40435 | ti/ de\ oi( polupro/ batoi? |
| 40435 | what are temperance and courage? |
| 40435 | what are the limits of obedience to the laws? |
| 40435 | what is injustice? |
| 40435 | what is law, lawlessness, democracy, aristocracy? |
| 40435 | what is the government of mankind, and the attributes which qualify any one for exercising such government? |
| 40435 | what number are few? |
| 40435 | where does the right of final decision reside, on problems and disputes ethical, political, æsthetical? |
| 40435 | ê)\ mê\ parakolouthou= ntes ti/ e)sti tou/ tôn e(/kaston, a)sê/ môs kai\ kenô= s e)phtheggo/ metha ta\s phôna/ s?] |
| 1579 | ''But how is this?'' |
| 1579 | After the return of Menexenus, Socrates, at the request of Lysis, asks him a new question:''What is friendship? |
| 1579 | Am I not right? |
| 1579 | And also the vessel which contains the wine? |
| 1579 | And another disputed point is, which is the fairer? |
| 1579 | And are they right in saying this? |
| 1579 | And can he who is not loved be a friend? |
| 1579 | And did you ever behave ill to your father or your mother? |
| 1579 | And disease is an enemy? |
| 1579 | And disease is an evil? |
| 1579 | And do they entrust their property to him rather than to you? |
| 1579 | And do they esteem a slave of more value than you who are their son? |
| 1579 | And do they then permit you to do what you like, and never rebuke you or hinder you from doing what you desire? |
| 1579 | And do they trust a hireling more than you? |
| 1579 | And does not this seem to put us in the right way? |
| 1579 | And everything in which we appear to him to be wiser than himself or his son he will commit to us? |
| 1579 | And friends they can not be, unless they value one another? |
| 1579 | And has he a motive and object in being a friend, or has he no motive and object? |
| 1579 | And have we not admitted already that the friend loves something for a reason? |
| 1579 | And have you not also met with the treatises of philosophers who say that like must love like? |
| 1579 | And he is in want of that of which he is deprived? |
| 1579 | And he is the friend of the physician because of disease, and for the sake of health? |
| 1579 | And he who loves not is not a lover or friend? |
| 1579 | And he who wants nothing will desire nothing? |
| 1579 | And health is also dear? |
| 1579 | And if dear, then dear for the sake of something? |
| 1579 | And if neither can be of any use to the other, how can they be loved by one another? |
| 1579 | And in like manner thirst or any similar desire may sometimes be a good and sometimes an evil to us, and sometimes neither one nor the other? |
| 1579 | And in matters of which you have as yet no knowledge, can you have any conceit of knowledge? |
| 1579 | And is he a slave or a free man? |
| 1579 | And is he a slave? |
| 1579 | And is health a friend, or not a friend? |
| 1579 | And is the object which makes him a friend, dear to him, or neither dear nor hateful to him? |
| 1579 | And may not the same be said of the friend? |
| 1579 | And must not a man love that which he desires and affects? |
| 1579 | And shall we be friends to others, and will any others love us, in as far as we are useless to them? |
| 1579 | And shall we further say that the good is congenial, and the evil uncongenial to every one? |
| 1579 | And sickness is an evil, and the art of medicine a good and useful thing? |
| 1579 | And surely this object must also be dear, as is implied in our previous admissions? |
| 1579 | And that of which he is in want is dear to him? |
| 1579 | And that something dear involves something else dear? |
| 1579 | And the body is compelled by reason of disease to court and make friends of the art of medicine? |
| 1579 | And the good is loved for the sake of the evil? |
| 1579 | And the hated one, and not the hater, is the enemy? |
| 1579 | And the hater will be the enemy of that which is hated? |
| 1579 | And the more vain- glorious they are, the more difficult is the capture of them? |
| 1579 | And the same of thirst and the other desires,--that they will remain, but will not be evil because evil has perished? |
| 1579 | And there is Ctesippus himself: do you see him? |
| 1579 | And we shall be allowed to throw in salt by handfuls, whereas the son will not be allowed to put in as much as he can take up between his fingers? |
| 1579 | And what does he do with you? |
| 1579 | And what is this building, I asked; and what sort of entertainment have you? |
| 1579 | And what of health? |
| 1579 | And which is the nobler? |
| 1579 | And who is yours? |
| 1579 | And why do you not ask him? |
| 1579 | And yet there is a further consideration: may not all these notions of friendship be erroneous? |
| 1579 | And yet whiteness would be present in them? |
| 1579 | And, if so, not the lover, but the beloved, is the friend or dear one? |
| 1579 | Answer me now: Are you your own master, or do they not even allow that? |
| 1579 | Are you disposed, he said, to go with me and see them? |
| 1579 | Aye, I said; and about your neighbour, too, does not the same rule hold as about your father? |
| 1579 | But I dare say that you may take the whip and guide the mule- cart if you like;--they will permit that? |
| 1579 | But do you think that any one is happy who is in the condition of a slave, and who can not do what he likes? |
| 1579 | But does he therefore value the three measures of wine, or the earthen vessel which contains them, equally with his son? |
| 1579 | But if the lover is not a friend, nor the beloved a friend, nor both together, what are we to say? |
| 1579 | But if this can not be, the lover will be the friend of that which is loved? |
| 1579 | But is not some less exclusive form of friendship better suited to the condition and nature of man? |
| 1579 | But is there any reason why, because evil perishes, that which is not evil should perish with it? |
| 1579 | But now our view is changed, and we conceive that there must be some other cause of friendship? |
| 1579 | But say that the like is not the friend of the like in so far as he is like; still the good may be the friend of the good in so far as he is good? |
| 1579 | But see now, Lysis, whether we are not being deceived in all this-- are we not indeed entirely wrong? |
| 1579 | But surely, I said, he who desires, desires that of which he is in want? |
| 1579 | But that would not make them at all the more white, notwithstanding the presence of white in them-- they would not be white any more than black? |
| 1579 | But the human body, regarded as a body, is neither good nor evil? |
| 1579 | But the sick loves him, because he is sick? |
| 1579 | But then again, will not the good, in so far as he is good, be sufficient for himself? |
| 1579 | But then arises the consideration, how should these friends in youth or friends of the past regard or be regarded by one another? |
| 1579 | But what if the lover is not loved in return? |
| 1579 | But why should the indifferent have this attachment to the beautiful or good? |
| 1579 | By heaven, and shall I tell you what I suspect? |
| 1579 | Can they now? |
| 1579 | Do any remain? |
| 1579 | Do they want you to be happy, and yet hinder you from doing what you like? |
| 1579 | Do you agree? |
| 1579 | Do you agree? |
| 1579 | Do you mean, I said, that if only one of them loves the other, they are mutual friends? |
| 1579 | Do you mean, I said, that you disown the love of the person whom he says that you love? |
| 1579 | Do you not agree with me? |
| 1579 | Do you not agree? |
| 1579 | Here, intending to revise the argument, I said: Can we point out any difference between the congenial and the like? |
| 1579 | How can such persons ever be induced to value one another? |
| 1579 | How do you mean? |
| 1579 | How do you mean? |
| 1579 | How so? |
| 1579 | I mean, for instance, if he knew that his son had drunk hemlock, and the father thought that wine would save him, he would value the wine? |
| 1579 | I said, may we not have been altogether wrong in our conclusions? |
| 1579 | I shall not ask which is the richer of the two, I said; for you are friends, are you not? |
| 1579 | I turned to Menexenus, and said: Son of Demophon, which of you two youths is the elder? |
| 1579 | If he is satisfied that you know more of housekeeping than he does, will he continue to administer his affairs himself, or will he commit them to you? |
| 1579 | In such a case, is the substance which is anointed the same as the colour or ointment? |
| 1579 | In that case, the one loves, and the other is loved? |
| 1579 | Is not friendship, even more than love, liable to be swayed by the caprices of fancy? |
| 1579 | Is not that true? |
| 1579 | Is not that true? |
| 1579 | Is not this rather the true state of the case? |
| 1579 | Is not this the nature of the good-- to be loved by us who are placed between the two, because of the evil? |
| 1579 | Is that also a matter of dispute? |
| 1579 | Is that good or evil, or neither? |
| 1579 | May not desire be the source of friendship? |
| 1579 | May we then infer that the good is the friend? |
| 1579 | Nay, but what do you think? |
| 1579 | Neither can he love that which he does not desire? |
| 1579 | Neither can your father or mother love you, nor can anybody love anybody else, in so far as they are useless to them? |
| 1579 | No answer is given in the Lysis to the question,''What is Friendship?'' |
| 1579 | Now is not that ridiculous? |
| 1579 | Or are both friends? |
| 1579 | Or is, perhaps, even hated? |
| 1579 | Or may we suppose that hunger will remain while men and animals remain, but not so as to be hurtful? |
| 1579 | Or rather is there anything to be done? |
| 1579 | Or rather shall I say, that to ask what either will be then or will not be is ridiculous, for who knows? |
| 1579 | Socrates asks Lysis whether his father and mother do not love him very much? |
| 1579 | Thank you, I said; and is there any teacher there? |
| 1579 | That I may make a fool of myself? |
| 1579 | The sick man, as I was just now saying, is the friend of the physician-- is he not? |
| 1579 | Then if you are friends, you must have natures which are congenial to one another? |
| 1579 | Then nothing which does not love in return is beloved by a lover? |
| 1579 | Then now we know how to answer the question''Who are friends?'' |
| 1579 | Then one half of the saying is untrue, if the wicked are like one another? |
| 1579 | Then that which is neither good nor evil becomes the friend of good, by reason of the presence of evil? |
| 1579 | Then that which is neither good nor evil is the friend of the good because of the evil and hateful, and for the sake of the good and the friend? |
| 1579 | Then that which is neither good nor evil may be in the presence of evil, but not as yet evil, and that has happened before now? |
| 1579 | Then the friend is a friend for the sake of the friend, and because of the enemy? |
| 1579 | Then we are to say that the greatest friendship is of opposites? |
| 1579 | Then what can be the reason, Lysis, I said, why they allow you to do the one and not the other? |
| 1579 | Then what is to be done? |
| 1579 | Then which is the friend of which? |
| 1579 | Then you have a master? |
| 1579 | Then, I said, may no one use the whip to the mules? |
| 1579 | Then, even if evil perishes, the desires which are neither good nor evil will remain? |
| 1579 | Then, even if evil perishes, there may still remain some elements of love or friendship? |
| 1579 | They had another perplexity: 8) How could one of the noblest feelings of human nature be so near to one of the most detestable corruptions of it? |
| 1579 | They will then proceed to ask whether the enemy is the friend of the friend, or the friend the friend of the enemy? |
| 1579 | This we do know, that in our present condition hunger may injure us, and may also benefit us:--Is not that true? |
| 1579 | Well, I said; look at the matter in this way: a friend is the friend of some one; is he not? |
| 1579 | Well, but is a just man the friend of the unjust, or the temperate of the intemperate, or the good of the bad? |
| 1579 | What do the rest of you say? |
| 1579 | What do you mean? |
| 1579 | What do you mean? |
| 1579 | What should you say of a hunter who frightened away his prey, and made the capture of the animals which he is hunting more difficult? |
| 1579 | When one man loves another, which is the friend-- he who loves, or he who is loved? |
| 1579 | Who are you, I said; and where am I to come? |
| 1579 | Who is Lysis? |
| 1579 | Whom are we to call friends to one another? |
| 1579 | Whom then will they allow? |
| 1579 | Why do you say so? |
| 1579 | Will not the Athenian people, too, entrust their affairs to you when they see that you have wisdom enough to manage them? |
| 1579 | Will you tell me by what words or actions I may become endeared to my love? |
| 1579 | Yes, I said; but I should like to know first, what is expected of me, and who is the favourite among you? |
| 1579 | Yes, Menexenus; but will not that be a monstrous answer? |
| 1579 | You do not mean to say that your teachers also rule over you? |
| 1579 | You remember that? |
| 1579 | You think not? |
| 1579 | You think that he is right? |
| 1579 | You will agree to that? |
| 1579 | You would agree-- would you not? |
| 1579 | and allow him to do what he likes, when they prohibit you? |
| 1579 | and at the time of making the admission we were of opinion that the neither good nor evil loves the good because of the evil? |
| 1579 | and do they pay him for this? |
| 1579 | and may he do what he likes with the horses? |
| 1579 | and may not the other theory have been only a long story about nothing? |
| 1579 | and what can that final cause or end of friendship be, other than the good? |
| 1579 | any more than in the Charmides to the question,''What is Temperance?'' |
| 1579 | but may not that which is neither good nor evil still in some cases be the friend of the good? |
| 1579 | how can you be making and singing hymns in honour of yourself before you have won? |
| 1579 | will you tell me, I said, whether if evil were to perish, we should hunger any more, or thirst any more, or have any similar desire? |
| 33411 | ,what is temperance? |
| 33411 | At the back of? |
| 33411 | What is prudence? |
| 33411 | What is temperance? |
| 33411 | ''What are you doing, my admirable friends? |
| 33411 | --meaning thereby"what are the true concepts or definitions of these things?" |
| 33411 | All things being material, what is the original kind of matter, or stuff, out of which the world is made? |
| 33411 | Am I to be called a materialist? |
| 33411 | Am I to be supposed to mean that Plato''s mind occupies more space than that of Callias? |
| 33411 | And Socrates, on seeing the man, said,''Well, my good friend, as you are skilled in these matters, what must I do?'' |
| 33411 | And by what process does water, in his opinion, come to be changed into other things; how was the universe formed out of water? |
| 33411 | And if it is good, how is it that there is evil in the world? |
| 33411 | And if so, what sort of a reality is it? |
| 33411 | And this gives us, too, the clue to the problem, what is the end of the State? |
| 33411 | And we are still left to enquire: what is the_ summum bonum_? |
| 33411 | Are not we, if we interpret him as an idealist, reading into him later ideas? |
| 33411 | At what position in this circular movement is our present world to be placed? |
| 33411 | But even if they had solved this minor problem, the greater question still remained in the background, what does this becoming mean? |
| 33411 | But has anybody since ever explained it better? |
| 33411 | But how are we to understand this"participation"? |
| 33411 | But how do we know the truth of this law of causation itself? |
| 33411 | But how is sensation more rational than nutrition? |
| 33411 | But how is this mixing of Being and not- being brought about? |
| 33411 | But if Plato, in answering the question,"What is knowledge?" |
| 33411 | But if knowledge is recollection, it may be asked, why is it that we do not remember at once? |
| 33411 | But if reality is not existence, what is it? |
| 33411 | But in that case why is there an Idea of whiteness? |
| 33411 | But in what relation does this supreme God stand to the Ideas, and especially to the Idea of the Good? |
| 33411 | But is it really surmounted? |
| 33411 | But it might be asked how we know that this universal tendency is right? |
| 33411 | But still, it may be asked, which is the true view of Parmenides? |
| 33411 | But the thought of what? |
| 33411 | But what concepts? |
| 33411 | But what is this matter, and where does it spring from? |
| 33411 | But why is it better to be more organized? |
| 33411 | But why should any cause be the first? |
| 33411 | But why should not sensation pass through nutrition into human reason? |
| 33411 | But why should the Idea of whiteness produce white things? |
| 33411 | But why should there be any copies of the Ideas? |
| 33411 | But why should there be such an Idea? |
| 33411 | But, quite shortly, the question is-- Is there any reason for believing that the ultimate explanation of things must be one? |
| 33411 | Did Zeno mean to say that when he walked about the streets of Elea, it was not true that he walked about? |
| 33411 | Did he mean that it was not a fact that he moved from place to place? |
| 33411 | Do they believe as they speak, or as they act? |
| 33411 | Do we feel that all our difficulties about the existence of evil are solved? |
| 33411 | Do we not mean that the thing appears to us irrational, and we want it shown that it is rational? |
| 33411 | Does his principle explain the world, and does it explain itself? |
| 33411 | Does it explain the world? |
| 33411 | Does this make the matter any clearer? |
| 33411 | Even if the Idea of whiteness explains white objects, yet why do these objects arise, develop, decay, and cease to exist? |
| 33411 | First, does it explain the world? |
| 33411 | For the fundamental problem here is, if we speak of higher and lower beings, what rational ground have we for calling them higher and lower? |
| 33411 | For what is the whole of Aristotle''s philosophy, put in a nutshell? |
| 33411 | Has not Plato asserted that the ultimate reason and ground of all the lower Ideas will be found in the supreme Idea of{ 244} the Good? |
| 33411 | Has the mind got a front and a back? |
| 33411 | He went about enquiring,"What is virtue?" |
| 33411 | How about the millions that have never been observed at all? |
| 33411 | How are we to characterize his system? |
| 33411 | How are we to know what is the proper mean in any matter? |
| 33411 | How are we to know whether any particular concept is part of the system of reason or not? |
| 33411 | How are we to know whether our ideas are correct copies of things? |
| 33411 | How are we to reconcile these two conflicting views of Parmenides? |
| 33411 | How can all the riches and variety of the world come out of this emptiness? |
| 33411 | How can design, order, harmony and beauty be brought about by blind forces acting upon chaotic matter? |
| 33411 | How can this air which has not in it the qualities of things we see, develop them? |
| 33411 | How can we hope to explain the world, if our very first principle itself contains irrationalities? |
| 33411 | How did Plato arrive at this doctrine? |
| 33411 | How did they{ 68} explain the existence of the world? |
| 33411 | How distinguish between reality and imagination, dreams, or illusions? |
| 33411 | How do the Ideas come to have their images stamped upon matter? |
| 33411 | How do we know that it is not merely a universal error? |
| 33411 | How do we know that this is true at those regions of the earth where no one has ever been to see? |
| 33411 | How do we know that water always freezes at 0Â ° centigrade( neglecting questions of pressure, etc.)? |
| 33411 | How do you know that they are similar? |
| 33411 | How does it help thus to duplicate everything? |
| 33411 | How is becoming possible? |
| 33411 | How is form a necessary and self- determining principle? |
| 33411 | How is it that some propositions can be self- evident and others must be proved? |
| 33411 | How is it that they are thus self- evident, that the mind can make these definite and far- reaching assertions without any evidence at all? |
| 33411 | How then can Parmenides be called a materialist? |
| 33411 | How then can the quality of things issue from it? |
| 33411 | How then did they derive the actual world from that principle? |
| 33411 | How then is reason to gain control over the appetites? |
| 33411 | How, now, have these various worlds been formed out of the formless, indefinite, indeterminate matter of{ 26} Anaximander? |
| 33411 | How, now, is the movement of the atoms brought about? |
| 33411 | If knowledge is neither perception nor opinion, what is it? |
| 33411 | If not, how do these properties arise? |
| 33411 | If the clod of earth, like the saintliest man, is God, and there is no more to say of the matter, then how is the saint higher than the clod of earth? |
| 33411 | If the world is illusion, then the problem is, how does that illusion arise? |
| 33411 | If the world is reality, then the problem of philosophy is, how does that reality arise? |
| 33411 | If virtue is the sole end of life, what precisely is virtue? |
| 33411 | In other words, the Ideas being the absolute reality, how does the world of sense, and, in general, the existent universe, arise out of the Ideas? |
| 33411 | In what sense, then, is this a theory of development or evolution? |
| 33411 | Is Being absolutely excludent of not- being? |
| 33411 | Is Spencer''s doctrine a theory of development at all? |
| 33411 | Is his philosophy a pure monism? |
| 33411 | Is it a pluralism? |
| 33411 | Is it good or evil? |
| 33411 | Is it matter, or mind, or something different from both? |
| 33411 | Is it, for example, a personal being like the God of the Christians? |
| 33411 | Is it, in the first place, really conceived as purely non- material and incorporeal? |
| 33411 | Is it{ 6} true, for example, that there is some single ultimate reality which produces all things? |
| 33411 | Is not even an appearance real? |
| 33411 | Is not the essential maxim of modern science to assume nothing, to take nothing for granted, to assert nothing without demonstration, to prove all? |
| 33411 | Is the Absolute an abstract One, utterly exclusive of the many? |
| 33411 | Is the actual existence of things, horses, trees, stars, men, explained by it? |
| 33411 | Is the principle of Ideas a self- explanatory principle? |
| 33411 | Is there development here, that is, is it a movement from something really lower to something really higher? |
| 33411 | Is there improvement, or only difference? |
| 33411 | Is there no logical or philosophical basis for the belief that the ultimate explanation of things must be one? |
| 33411 | It begins when men for the first time attempted to give a scientific reply to the question,"what is the explanation of the world?" |
| 33411 | Moreover, just as Socrates had occupied himself in attempting to fix the concepts of the virtues, asking"what is prudence? |
| 33411 | Moreover, what were the Stoics to say about themselves? |
| 33411 | Now if we try to go on asking,"why is it better to be more rational?" |
| 33411 | Now what does this mean? |
| 33411 | Now, keeping this in mind, are universals, as Plato asserts, substances? |
| 33411 | Of what kinds of things are there Ideas? |
| 33411 | Or does the scale stop there? |
| 33411 | Or is it a combination of the two? |
| 33411 | Or is it merely change from one indifferent thing to another? |
| 33411 | Or is it not rather simply a theory of change? |
| 33411 | Or suppose, in tracing back the chain of causes, we come upon one which we have reason to say is really the first, is anything explained thereby? |
| 33411 | Secondly, is the principle of form self- explanatory? |
| 33411 | So is not the distinction between appearance and reality itself meaningless? |
| 33411 | Suppose I ask you the question,"What is beauty?" |
| 33411 | The earliest Greek philosophers, the Ionics, propounded the question,"what is the ultimate principle of things?" |
| 33411 | The problem of all philosophers from Thales to Anaxagoras was, what is the nature of that first principle from which all things have issued? |
| 33411 | The question still remains, why do such copies exist, how do they arise? |
| 33411 | Their existence, we are told, is explained by the Idea of whiteness? |
| 33411 | Then what is happiness? |
| 33411 | Then what relation does X bear to Y? |
| 33411 | Then why is there an Idea of the Good? |
| 33411 | This does not mean, how has the State arisen in history? |
| 33411 | To put the matter bluntly, why is a man higher than a horse, or a horse than a sponge? |
| 33411 | Virtue is knowledge, but knowledge of what? |
| 33411 | Virtue is knowledge, but knowledge of what? |
| 33411 | Was not Plato in interpreting him idealistically reading his own thought into Parmenides? |
| 33411 | We are still left with the question,"what is virtue?" |
| 33411 | Were they wise men or fools? |
| 33411 | What alone interested them was the question, how am I to live? |
| 33411 | What can be more thoroughly intelligible than reason? |
| 33411 | What can he mean then, when he asserts that I am the wisest of men? |
| 33411 | What can thought understand, if not thought? |
| 33411 | What do such men really believe? |
| 33411 | What ground is there for regarding Parmenides as an idealist? |
| 33411 | What has Aristotle in common with such a writer a Herbert Spencer? |
| 33411 | What is a concept? |
| 33411 | What is it we want? |
| 33411 | What is knowledge? |
| 33411 | What is philosophy about? |
| 33411 | What is reality? |
| 33411 | What is substance? |
| 33411 | What is the cause then of the popular notion that{ 256} Aristotle was the opposite of Plato? |
| 33411 | What is the criterion here? |
| 33411 | What is the criterion of truth? |
| 33411 | What is the difference? |
| 33411 | What is the end of moral activity? |
| 33411 | What is the ground of this distinction? |
| 33411 | What is the necessity of that? |
| 33411 | What is the next step? |
| 33411 | What is the supreme good, the_ summum bonum_? |
| 33411 | What is this moving force? |
| 33411 | What is truth? |
| 33411 | What position, now, are we to assign to Parmenides in philosophy? |
| 33411 | What then is the end? |
| 33411 | What then were the real reasons for these accusations? |
| 33411 | What then? |
| 33411 | What was it, now, which led Anaxagoras to the doctrine of a world- governing intelligence? |
| 33411 | What was their moving force, if it was not weight? |
| 33411 | What, in the first place, is the relation between things and the Ideas? |
| 33411 | What, in the philosophy of Anaxagoras, is this force? |
| 33411 | What, then, is its form? |
| 33411 | What, then, is the good? |
| 33411 | What, then, is the special sphere of philosophy? |
| 33411 | What, then, is"whiteness"? |
| 33411 | When I heard the answer, I asked myself: What can the god mean? |
| 33411 | When I move my arms, did he mean that I am not moving my arms, but that they really remain at rest all the time? |
| 33411 | When death comes we shall not feel it, for is it not the end of all feeling and consciousness? |
| 33411 | When we demand the explanation of anything, what do we mean by explanation? |
| 33411 | Where does this matter come from? |
| 33411 | Which is the historical Parmenides? |
| 33411 | Which of all these impressions is true? |
| 33411 | Which of these will naturally be regarded as the most real? |
| 33411 | Who and what were the Sophists? |
| 33411 | Who is to judge? |
| 33411 | Why avoid evil, when evil is as much a manifestation of God as good? |
| 33411 | Why did Thales choose water as the first principle? |
| 33411 | Why do I call it paper? |
| 33411 | Why is the tedious process of education in mathematics necessary? |
| 33411 | Why should it not be the other way about? |
| 33411 | Why should it not remain by itself, apart, sterile, in the world of Ideas, for all eternity? |
| 33411 | Why should it stir itself? |
| 33411 | Why should not the order be reversed? |
| 33411 | Why should one ever struggle towards higher things, when in reality all are equally high? |
| 33411 | Why should philosophy be said to begin here in particular? |
| 33411 | Why should the Ideas give rise to copies of themselves, and how is the production of these copies effected? |
| 33411 | Why should there be a State at all? |
| 33411 | Why should there be such a principle as form? |
| 33411 | Why should they burden themselves with the control of that which nowise concerns them? |
| 33411 | Why should they go out of themselves into things? |
| 33411 | Why should they need to reproduce themselves in objects? |
| 33411 | Why should they not remain in themselves and by themselves? |
| 33411 | Why should we stop anywhere in the chain of causes? |
| 33411 | Why, then, should they not remain for ever simply as they are? |
| 33411 | what can he be hinting? |
| 33411 | what is happiness? |
| 33411 | { 98} What is the character of the Nous, according to Anaxagoras? |
| 53791 | After what manner therefore do they belong to self, and how are they connected with it? |
| 53791 | And how can the floor and roof ever meet, while they are separated by the four walls that lie in a contrary position? |
| 53791 | And how can we justify to ourselves any belief we repose in them? |
| 53791 | And to what end can it serve, either for the service of mankind, or for my own private interest? |
| 53791 | And why is it contrary, unless it be more shocking than any delicate satire? |
| 53791 | Are not most studious men( and many of them more than I) subject to such reveries or fits of absence, without being exposed to such suspicions? |
| 53791 | But as we here not only_ feign_ but_ believe_ this continued existence, the question is,_ from whence arises such a belief_? |
| 53791 | But can any thing be imagined more absurd and contradictory than this reasoning? |
| 53791 | But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects of_ education_? |
| 53791 | But farther, what must become of all our particular perceptions upon this hypothesis? |
| 53791 | But what have I here said, that reflections very refined and metaphysical have little or no influence upon us? |
| 53791 | But what is the treachery? |
| 53791 | But what repose can be tasted in life, when the heart is agitated? |
| 53791 | Can I be sure that, in leaving all established opinions, I am following truth? |
| 53791 | Can any thing be supposed more extravagant? |
| 53791 | Can he give any definition of it, that will not be the same with that of causation? |
| 53791 | Could Mr Hume, after so many instances of disdain on my part, have still the astonishing generosity as to persevere sincerely to serve me? |
| 53791 | Do you fancy I will grant you a lease for so long a term? |
| 53791 | Do you therefore mean, that it takes not the points in the same order and by the same rule, as is peculiar and essential to a right line? |
| 53791 | Does it arise from an impression of sensation or of reflection? |
| 53791 | Does it attend us at all times, or does it only return at intervals? |
| 53791 | First, for what reason we pronounce it_ necessary_, that every thing whose existence has a beginning, should also have a cause? |
| 53791 | For can any one conceive a passion of a yard in length, a foot in breadth, and an inch in thickness? |
| 53791 | For how can an impression represent a substance, otherwise than by resembling it? |
| 53791 | For how can the two walls, that run from south to north, touch each other, while they touch the opposite ends of two walls that run from east to west? |
| 53791 | For how few of our past actions are there, of which we have any memory? |
| 53791 | For how is it possible we can separate what is not distinguishable, or distinguish what is not different? |
| 53791 | For if they can not, what possibly can become of them? |
| 53791 | For what does he mean by_ production_? |
| 53791 | For what is the memory but a faculty, by which we raise up the images of past perceptions? |
| 53791 | For whence should it be derived? |
| 53791 | For why do we blame all gross and injurious language, unless it be, because we esteem it contrary to good breeding and humanity? |
| 53791 | For why, indeed, should I have any other? |
| 53791 | For, from what impression could this idea be derived? |
| 53791 | For, supposing such a conjunction, would the indivisible thought exist on the left or on the right hand of this extended divisible body? |
| 53791 | From what causes do I derive my existence, and to what condition shall I return? |
| 53791 | Here, therefore, I must ask,_ What is our idea of a simple and indivisible point_? |
| 53791 | How can he prove to me, for instance, that two right lines can not have one common segment? |
| 53791 | How does he know this? |
| 53791 | How else could any thing exist without length, without breadth, or without depth? |
| 53791 | How is it possible to make a man easy or happy in a world, to whose customs and maxims he is determined to run retrograde? |
| 53791 | How then is it possible, that the same substance can at once be modified into that square table, and into this round one? |
| 53791 | How then shall we adjust those principles together? |
| 53791 | I first ask mathematicians what they mean when they say one line or surface is_ equal_ to, or_ greater_, or_ less_ than another? |
| 53791 | I have declared my disapprobation of their systems; and can I be surprised if they should express a hatred of mine and of my person? |
| 53791 | I therefore ask, wherein consists the difference betwixt believing and disbelieving any proposition? |
| 53791 | If at intervals, at what times principally does it return, and by what causes is it produced? |
| 53791 | If it be conveyed to us by our senses, I ask, which of them, and after what manner? |
| 53791 | Is it an impression of sensation or reflection? |
| 53791 | Is it in every part without being extended? |
| 53791 | Is it in this particular part, or in that other? |
| 53791 | Is it pleasant, or painful, or indifferent? |
| 53791 | Is it therefore nothing? |
| 53791 | Is the indivisible subject or immaterial substance, if you will, on the left or on the right hand of the perception? |
| 53791 | Now I ask, what idea do we form of these bodies or objects to which we suppose solidity to belong? |
| 53791 | Now''tis certain we have an idea of extension; for otherwise, why do we talk and reason concerning it? |
| 53791 | Now, what idea have we of these bodies? |
| 53791 | Now, what impression do our senses here convey to us? |
| 53791 | Now, what is our idea of the moving body, without which motion is incomprehensible? |
| 53791 | Numquid quæ consecravimus perdidisse nos dicimus? |
| 53791 | On the back or fore- side of it? |
| 53791 | On the supposition of my entering into a project to ruin him, how could I think to bring it about by the services I did him? |
| 53791 | On the surface or in the middle? |
| 53791 | Or if these colours unite into one, what new colour will they produce by their union? |
| 53791 | Or is it entire in any one part without deserting the rest? |
| 53791 | Or that''tis impossible to draw more than one right line betwixt any two points? |
| 53791 | Pray, who knows when my door was open or shut, except Mr Hume, with whom I lived, and by whom every body was introduced that I saw? |
| 53791 | Shall the despair of success make me assert, that I am here possessed of an idea, which is not preceded by any similar impression? |
| 53791 | Shall we then rest contented with these two relations of contiguity and succession, as affording a complete idea of causation? |
| 53791 | Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? |
| 53791 | The next question, then, should naturally be,_ how experience gives rise to such a principle_? |
| 53791 | Under what obligation do I lie of making such an abuse of time? |
| 53791 | We may well ask,_ What causes induce us to believe in the existence of body_? |
| 53791 | What beings surround me? |
| 53791 | What can he have said to them, for it is only through him they know any thing of me? |
| 53791 | What could I divine would be the consequence of such a beginning? |
| 53791 | What do they know of me, except that I am unhappy, and a friend to their friend Hume? |
| 53791 | What harm have I done, or could I do to Mr Rousseau? |
| 53791 | What have I done to Mr Walpole, whom I know full as little? |
| 53791 | What party, then, shall we choose among these difficulties? |
| 53791 | What then can we look for from this confusion of groundless and extraordinary opinions but error and falsehood? |
| 53791 | What then is meant by a distinction of reason, since it implies neither a difference nor separation? |
| 53791 | What was his design in it? |
| 53791 | Where am I, or what? |
| 53791 | Where did he see them? |
| 53791 | Whether shall the red or the blue be annihilated? |
| 53791 | Which of them shall we prefer? |
| 53791 | Who could have excited their enmity against me? |
| 53791 | Whose favour shall I court, and whose anger must I dread? |
| 53791 | Why are those enemies all the friends of Mr Hume? |
| 53791 | Why should I have even them? |
| 53791 | [ 34] What have I done to Lord Littleton,[35] whom I do n''t even know? |
| 53791 | [ 34] Why indeed? |
| 53791 | [ 38] How was it possible for me to guess at such chimerical suspicions? |
| 53791 | _ What is our idea of necessity, when we say that two objects are necessarily connected together_? |
| 53791 | and by what criterion shall I distinguish her, even if fortune should at last guide me on her footsteps? |
| 53791 | and on whom have I any influence, or who have any influence on me? |
| 53791 | but''tis in vain to ask,_ Whether there be body or not_? |
| 53791 | did this good man borrow those eyes he fixes so sternly and unaccountably on those of his friends? |
| 9662 | A man who is robbed of a considerable sum; does he find his vexation for the loss anywise diminished by these sublime reflections? |
| 9662 | And how far it is possible to push these philosophical principles of doubt and uncertainty? |
| 9662 | And shall we, rather than have a recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature? |
| 9662 | And under what pretence can you embrace the one, while you reject the other? |
| 9662 | And what can you say more, allowing all your suppositions and reasonings? |
| 9662 | And what have we to oppose to such a cloud of witnesses, but the absolute impossibility or miraculous nature of the events, which they relate? |
| 9662 | And what he proposes by all these curious researches?_ He is immediately at a loss, and knows not what to answer. |
| 9662 | And what stronger instance can be produced of the surprising ignorance and weakness of the understanding than the present? |
| 9662 | Are not these methods of reasoning exactly similar? |
| 9662 | Are such remote and uncertain speculations able to counterbalance the sentiments which arise from the natural and immediate view of the objects? |
| 9662 | Are the actions of the same person much diversified in the different periods of his life, from infancy to old age? |
| 9662 | Are the manners of men different in different ages and countries? |
| 9662 | But do we pretend to be acquainted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other? |
| 9662 | But if they had any idea of power, as it is in itself, why could not they Measure it in itself? |
| 9662 | But is this a sufficient reason, why philosophers should desist from such researches, and leave superstition still in possession of her retreat? |
| 9662 | But still I ask; Why take these attributes for granted, or why ascribe to the cause any qualities but what actually appear in the effect? |
| 9662 | But what do we mean by that affirmation? |
| 9662 | But what greater temptation than to appear a missionary, a prophet, an ambassador from heaven? |
| 9662 | But what is the foundation of this method of reasoning? |
| 9662 | But when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resource are we then possessed of? |
| 9662 | But you must confess that the inference is not intuitive; neither is it demonstrative: Of what nature is it, then? |
| 9662 | By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view? |
| 9662 | By what means has it become so prevalent among our modern metaphysicians? |
| 9662 | Can I do better than propose the difficulty to the public, even though, perhaps, I have small hopes of obtaining a solution? |
| 9662 | Can we give any reason for these variations, except experience? |
| 9662 | Do you disclaim this principle, in order to embrace a more rational opinion, that the perceptions are only representations of something external? |
| 9662 | Do you follow the instincts and propensities of nature, may they say, in assenting to the veracity of sense? |
| 9662 | For how much must we diminish from the beauty and value of this species of philosophy, upon such a supposition? |
| 9662 | For what is meant by liberty, when applied to voluntary actions? |
| 9662 | For what is meant by_ innate_? |
| 9662 | For what reason? |
| 9662 | Has not the same custom the same influence on all? |
| 9662 | How could_ politics_ be a science, if laws and forms of goverment had not a uniform influence upon society? |
| 9662 | How is this remedied by experience? |
| 9662 | How is this to be accounted for? |
| 9662 | How many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion? |
| 9662 | How many stories of this nature have, in all ages, been detected and exploded in their infancy? |
| 9662 | How often would the great names of Pascal, Racine, Amaud, Nicole, have resounded in our ears? |
| 9662 | How shall we reconcile these contradictions? |
| 9662 | Is it more difficult to conceive that motion may arise from impulse than that it may arise from volition? |
| 9662 | Is it not experience, which renders a dog apprehensive of pain, when you menace him, or lift up the whip to beat him? |
| 9662 | Is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses of the enemy? |
| 9662 | Is the behaviour and conduct of the one sex very unlike that of the other? |
| 9662 | Is the idea of power derived from an internal impression and is it an idea of reflection? |
| 9662 | Is there any more intelligible proposition than to affirm, that all the trees will flourish in December and January, and decay in May and June? |
| 9662 | May not both these balls remain at absolute rest? |
| 9662 | May not the first ball return in a straight line, or leap off from the second in any line or direction? |
| 9662 | On what is this inference based? |
| 9662 | Or what do you find in this whole question, wherein the security of good morals, or the peace and order of society, is in the least concerned? |
| 9662 | The hearing of an articulate voice and rational discourse in the dark assures us of the presence of some person: Why? |
| 9662 | The question still recurs, on what process of argument this_ inference_ is founded? |
| 9662 | This begets a very natural question; What is meant by a sceptic? |
| 9662 | This happens sometimes, and with regard to some objects: Why may it not happen always, and with regard to all objects? |
| 9662 | We need only ask such a sceptic,_ What his meaning is? |
| 9662 | What logic, what process of argument secures you against this supposition? |
| 9662 | What though these reasonings concerning human nature seem abstract, and of difficult comprehension? |
| 9662 | What would become of_ history,_ had we not a dependence on the veracity of the historian according to the experience which we have had of mankind? |
| 9662 | What, then, is the conclusion of the whole matter? |
| 9662 | When we run over libraries, persuaded of these principles, what havoc must we make? |
| 9662 | Whence, I beseech you, do we acquire any idea of it? |
| 9662 | Whence, do you think, can such philosophers derive their idea of the gods? |
| 9662 | Where is the medium, the interposing ideas, which join propositions so very wide of each other? |
| 9662 | Where shall we find such a number of circumstances, agreeing to the corroboration of one fact? |
| 9662 | Where then is the power, of which we pretend to be conscious? |
| 9662 | Where, then, is the odiousness of that doctrine, which I teach in my school, or rather, which I examine in my gardens? |
| 9662 | Wherein, therefore, consists the difference between such a fiction and belief? |
| 9662 | Who will assert that he can give the ultimate reason, why milk or bread is proper nourishment for a man, not for a lion or a tiger? |
| 9662 | Who would not encounter many dangers and difficulties, in order to attain so sublime a character? |
| 9662 | Why has the will an influence over the tongue and fingers, not over the heart or liver? |
| 9662 | Why then do you refuse to admit the same method of reasoning with regard to the order of nature? |
| 9662 | Why then should his moral resentment against the crime be supposed incompatible with them? |
| 9662 | Why then should we give the preference to one, which is no more consistent or conceivable than the rest? |
| 9662 | Why? |
| 9662 | Would you know the sentiments, inclinations, and course of life of the Greeks and Romans? |
| 9662 | _ Does it contain any experimental reasoning concerning matter of fact and existence?_ No. |
| 7495 | And how about the educated classes? 7495 Baptism a mere form?" |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Do we still baptize in that way? |
| 7495 | For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? |
| 7495 | For while one saith, I am of Paul; and another, I am of Apollos;_ are ye not carnal? 7495 Hath not God made foolish the wisdom of this world? |
| 7495 | How, then,said the lawyer,"can you continue to believe in it?" |
| 7495 | WHAT MUST I DO TO BE SAVED? |
| 7495 | Well, now,said the lawyer,"do n''t you find a great many contradictions and difficulties you can not understand in the Bible?" |
| 7495 | What is the matter with this horse, anyway? |
| 7495 | Why,said the preacher,"do you see what I am doing with the bones of this fish? |
| 7495 | 12: 12)? |
| 7495 | 3:21),"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? |
| 7495 | 6:3, 4, we read,"Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? |
| 7495 | :"Is it lawful, in case of necessity, occasioned by sickness, to baptize an infant by pouring water on its head from a cup or the hands?" |
| 7495 | After I found my way back to Christ and to belief in the Word of God, the question naturally arose, which church shall I join, if any? |
| 7495 | And why did he not go"on his way rejoicing"before he"came up out of the water"? |
| 7495 | And why is it said,"They then that received his word were baptized"? |
| 7495 | And yet, after a century of effort, what do we see as the result? |
| 7495 | As we can not go everywhere at once, where shall we begin, and where shall we go next? |
| 7495 | But can that be said of true New Testament evangelism? |
| 7495 | But does this go to the bottom of the subject? |
| 7495 | But how did I discover the fallacy of rationalism? |
| 7495 | But is it Christ- like to do it? |
| 7495 | But is it not the case that the modern God- Father faith is generally a very weak and attenuated faith in a Providence, and nothing more? |
| 7495 | But what are the actual facts in the case? |
| 7495 | But what are these among so many? |
| 7495 | But you say, did not Jesus and the Apostles severely denounce sinners? |
| 7495 | But, my dear fellow, where does your consistency lead you to? |
| 7495 | But, you ask, how can good and learned people differ so in their beliefs? |
| 7495 | Common sense asks, Why? |
| 7495 | Do we forget how long it took us to come to the position that now seems so clear to us? |
| 7495 | Does it accomplish what it purposes to accomplish better than any other theory, and can that result be accomplished only by following the said theory? |
| 7495 | Does it always tell us what is right? |
| 7495 | Does it not matter what you believe, just so you are honest? |
| 7495 | Does not the Lord send his servants to- day with the same message to those who put off their obedience to him in baptism? |
| 7495 | Does not this show that Holy Spirit baptism was not to displace water baptism? |
| 7495 | Does the New Testament teach this babel of confusion or has it come from human inventions and additions? |
| 7495 | For when one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" |
| 7495 | Having considered the causes that lead to differences of opinion, how, in the light of these facts, should we treat those who differ from us? |
| 7495 | He that believeth and is baptized shall be saved"? |
| 7495 | I have summarized the situation as I see it as follows: ARE THESE THINGS TRUE? |
| 7495 | If properly instructed, will not all people be baptized as soon as they are willing to give heed unto the word of the Lord? |
| 7495 | If this is the high and holy calling of the church, is it a wonder that Christ so loved it as to give his life for it? |
| 7495 | Is Christ divided? |
| 7495 | Is ignorance an excuse? |
| 7495 | Is it a safe guide? |
| 7495 | Is it not perfectly clear that it would be partial and narrow? |
| 7495 | Is it safe as a guide? |
| 7495 | Is this left to chance, or is an order of procedure revealed in the New Testament? |
| 7495 | Is this true, and, if so, how far? |
| 7495 | L. L. Paine_( Congregational):"It may be honestly asked by some, Was immersion the primitive form of baptism? |
| 7495 | Love and compassion ask,_ Why?_ I believe we must find the answer chiefly in the failure to understand clearly the nature and functions of the mind. |
| 7495 | Or perhaps the more important question,"How can we discover what is truth?" |
| 7495 | Paul says,"Whereas there is among you jealousy and strife, are ye not carnal? |
| 7495 | The interests of humanity ask, Why? |
| 7495 | The question is, is it true to experience? |
| 7495 | Then, why did Christ walk eighty miles to be baptized of John, and insist that it was necessary for him to be baptized"to fulfil all righteousness"? |
| 7495 | Then, why is it said of the eunuch that when Philip"preached unto him Jesus,"he said,"Behold, here is water; what does hinder me to be baptized?"? |
| 7495 | Then, why is it said of the eunuch that when Philip"preached unto him Jesus,"he said,"Behold, here is water; what does hinder me to be baptized?"? |
| 7495 | Then, why is it said that"many of the Corinthians hearing believed, and were baptized"? |
| 7495 | Then, why was Lydia baptized as soon as she gave"heed unto the things which were spoken by Paul"? |
| 7495 | Then, why, in giving his commission to all gospel workers, did Christ say,"Go ye therefore, and make disciples of all nations, baptizing them"? |
| 7495 | Turning to Ingersoll, he said,"What do you think of that, Colonel?" |
| 7495 | We preach in season and out of season, but do we preach the Word of God as we ought? |
| 7495 | Well may we ask with Pilate,"What is truth?" |
| 7495 | What Should Be Our Attitude Toward Those Who Differ from Us? |
| 7495 | What about conscience? |
| 7495 | What about those who are willfully ignorant? |
| 7495 | What are its functions and limitations? |
| 7495 | What is its nature? |
| 7495 | What is the matter? |
| 7495 | What is the weakness of liberal and advanced theological thought? |
| 7495 | What is there in the nature of the mind that side- tracks the wisest and best in their effort to know the truth? |
| 7495 | Where in all history can you find twelve men more radically different mentally and temperamentally than the Apostles? |
| 7495 | Who expects parents to be perfectly impartial in their judgment when their own children are involved? |
| 7495 | Who is Luther? |
| 7495 | Why are the intelligent and consecrated hosts of Christ wasting three- fourths of their men and money through sectarian divisions? |
| 7495 | Why did Cotton Mather and other saintly, scholarly Christians martyr innocent saints as witches? |
| 7495 | Why did devout patriots of the North and South slaughter each other in cold blood? |
| 7495 | Why has conscience fought on both sides of every great historical conflict? |
| 7495 | Why is it that all of the thousands of worried and distressed souls do n''t come flocking to you? |
| 7495 | Why is it that the philosophers and thinkers do n''t come rushing in from all directions, to get from you the truths they have so long sought after? |
| 7495 | Why is it that the uneducated masses do not come to you and accept your simple doctrines which they can so easily understand? |
| 7495 | Why these ridiculous and absurd conclusions, despite the historical facts? |
| 7495 | Why were the scientific these s written at Harvard during forty years, all found out of date by Edward Everett Hale? |
| 7495 | Will not the same follow to- day if people will receive the Word of God without any subtractions? |
| 7495 | Will not the same follow to- day when people believe the whole gospel? |
| 7495 | Will not the same gospel, if preached in the same way, have the same effect to- day? |
| 7495 | Will not those who hear and believe in sincerity to- day also be baptized? |
| 7495 | Will you come and accept this salvation? |
| 7495 | Would it not be foolish for you to refuse to use the medicine because you can not conceive how it produces the cure? |
| 7495 | Would it not be irrational for me to refuse to use that medicine because I can not conceive how it effects the cure? |
| 7495 | Would we not put him down as a fool? |
| 7495 | _ Lutheran Catechism_, p. 208:"What is baptism?" |
| 7495 | _ Lutheran Catechism_, p. 216:"In what did this act( baptism) consist?" |
| 7495 | _ Was Paul crucified for you?_ or were ye baptized in( into) the name of Paul?" |
| 7495 | _ Was Paul crucified for you?_ or were ye baptized in( into) the name of Paul?" |
| 7495 | and how was I delivered from its mighty clutches by which it had dragged me from one pitfall to another so ruthlessly? |
| 7495 | and if our hearts are in perfect accord with his, will his concern not be our concern? |
| 7495 | arise, and be baptized, and wash away thy sins, calling on the name of the Lord"? |
| 7495 | or those who have a seared conscience? |
| 7495 | or were you baptized in the name of Paul?" |
| 7495 | was Paul crucified for you? |
| 1636 | ''But did I call this"love"? |
| 1636 | Am I not right, Phaedrus? |
| 1636 | Am I not right, sweet Phaedrus? |
| 1636 | And are not they held to be the wisest physicians who have the greatest distrust of their art? |
| 1636 | And do you tell me, instead, what are plaintiff and defendant doing in a law court-- are they not contending? |
| 1636 | And if I am to add the praises of the non- lover what will become of me? |
| 1636 | And if he came to his right mind, would he ever imagine that the desires were good which he conceived when in his wrong mind? |
| 1636 | And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired? |
| 1636 | And so, Phaedrus, you really imagine that I am going to improve upon the ingenuity of Lysias? |
| 1636 | And what is good or bad writing or speaking? |
| 1636 | But I should like to know whether you have the same feeling as I have about the rhetoricians? |
| 1636 | But how much is left? |
| 1636 | But if I am to read, where would you please to sit? |
| 1636 | But if this be true, must not the soul be the self- moving, and therefore of necessity unbegotten and immortal? |
| 1636 | But let me ask you, friend: have we not reached the plane- tree to which you were conducting us? |
| 1636 | But of the heaven which is above the heavens, what earthly poet ever did or ever will sing worthily? |
| 1636 | But what do you mean? |
| 1636 | But what pleasure or consolation can the beloved be receiving all this time? |
| 1636 | But why did you make your second oration so much finer than the first? |
| 1636 | But will you tell me whether I defined love at the beginning of my speech? |
| 1636 | Can I be wrong in supposing that Lysias gave you a feast of discourse? |
| 1636 | Can we suppose''the young man to have told such lies''about his master while he was still alive? |
| 1636 | Can we wonder that few of them''come sweetly from nature,''while ten thousand reviewers( mala murioi) are engaged in dissecting them? |
| 1636 | Do we see as clearly as Hippocrates''that the nature of the body can only be understood as a whole''? |
| 1636 | Do you ever cross the border? |
| 1636 | Do you not perceive that I am already overtaken by the Nymphs to whom you have mischievously exposed me? |
| 1636 | Do you think that a lover only can be a firm friend? |
| 1636 | Do you? |
| 1636 | Does he not define probability to be that which the many think? |
| 1636 | For do we not often make''the worse appear the better cause;''and do not''both parties sometimes agree to tell lies''? |
| 1636 | For example, are we to attribute his tripartite division of the soul to the gods? |
| 1636 | For example, when he is speaking of the soul does he mean the human or the divine soul? |
| 1636 | For lovers repent--''SOCRATES: Enough:--Now, shall I point out the rhetorical error of those words? |
| 1636 | For this is a necessary preliminary to the other question-- How is the non- lover to be distinguished from the lover? |
| 1636 | For what should a man live if not for the pleasures of discourse? |
| 1636 | How could there have been so much cultivation, so much diligence in writing, and so little mind or real creative power? |
| 1636 | Is he serious, again, in regarding love as''a madness''? |
| 1636 | Is not all literature passing into criticism, just as Athenian literature in the age of Plato was degenerating into sophistry and rhetoric? |
| 1636 | Is not legislation too a sort of literary effort, and might not statesmanship be described as the''art of enchanting''the house? |
| 1636 | Is not pleading''an art of speaking unconnected with the truth''? |
| 1636 | Is not the discourse excellent, more especially in the matter of the language? |
| 1636 | Is there any principle in them? |
| 1636 | Lysias then, I suppose, was in the town? |
| 1636 | May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.--Anything more? |
| 1636 | Might he not argue,''that a rational being should not follow the dictates of passion in the most important act of his or her life''? |
| 1636 | Might he not ask, whether we''care more for the truth of religion, or for the speaker and the country from which the truth comes''? |
| 1636 | Nor, until they adopt our method of reading and writing, can we admit that they write by rules of art? |
| 1636 | Now I have no leisure for such enquiries; shall I tell you why? |
| 1636 | Now in what way is the lover to be distinguished from the non- lover? |
| 1636 | Now what is that sort of thing but a regular piece of authorship? |
| 1636 | Now, Socrates, what do you think? |
| 1636 | Of the world which is beyond the heavens, who can tell? |
| 1636 | Or is he serious in holding that each soul bears the character of a god? |
| 1636 | Or is this merely assigned to them by way of parallelism with men? |
| 1636 | Or that Isocrates himself is the enemy of Plato and his school? |
| 1636 | Or, again, in his absurd derivation of mantike and oionistike and imeros( compare Cratylus)? |
| 1636 | PHAEDRUS: About what conclusion? |
| 1636 | PHAEDRUS: And is this the exact spot? |
| 1636 | PHAEDRUS: And what are these arguments, Socrates? |
| 1636 | PHAEDRUS: Do you see the tallest plane- tree in the distance? |
| 1636 | PHAEDRUS: Had not Protagoras something of the same sort? |
| 1636 | PHAEDRUS: How do you mean? |
| 1636 | PHAEDRUS: How so? |
| 1636 | PHAEDRUS: How so? |
| 1636 | PHAEDRUS: How so? |
| 1636 | PHAEDRUS: I have never noticed it; but I beseech you to tell me, Socrates, do you believe this tale? |
| 1636 | PHAEDRUS: I think that I understand you; but will you explain yourself? |
| 1636 | PHAEDRUS: In what direction then? |
| 1636 | PHAEDRUS: In what way? |
| 1636 | PHAEDRUS: Isocrates the fair:--What message will you send to him, and how shall we describe him? |
| 1636 | PHAEDRUS: Need we? |
| 1636 | PHAEDRUS: Not yet, Socrates; not until the heat of the day has passed; do you not see that the hour is almost noon? |
| 1636 | PHAEDRUS: Show what? |
| 1636 | PHAEDRUS: Then why are you still at your tricks? |
| 1636 | PHAEDRUS: There is a great deal surely to be found in books of rhetoric? |
| 1636 | PHAEDRUS: What are they? |
| 1636 | PHAEDRUS: What do you mean, my good Socrates? |
| 1636 | PHAEDRUS: What do you mean? |
| 1636 | PHAEDRUS: What do you mean? |
| 1636 | PHAEDRUS: What error? |
| 1636 | PHAEDRUS: What gifts do you mean? |
| 1636 | PHAEDRUS: What is our method? |
| 1636 | PHAEDRUS: What is the other principle, Socrates? |
| 1636 | PHAEDRUS: What is there remarkable in the epitaph? |
| 1636 | PHAEDRUS: What name would you assign to them? |
| 1636 | PHAEDRUS: What of that? |
| 1636 | PHAEDRUS: What shall we say to him? |
| 1636 | PHAEDRUS: What would you prophesy? |
| 1636 | PHAEDRUS: What? |
| 1636 | PHAEDRUS: Who are they, and where did you hear anything better than this? |
| 1636 | PHAEDRUS: Whom do you mean, and what is his origin? |
| 1636 | PHAEDRUS: Will you go on? |
| 1636 | PHAEDRUS: You mean the living word of knowledge which has a soul, and of which the written word is properly no more than an image? |
| 1636 | SOCRATES: About the just and unjust-- that is the matter in dispute? |
| 1636 | SOCRATES: And can we suppose that he who knows the just and good and honourable has less understanding, than the husbandman, about his own seeds? |
| 1636 | SOCRATES: And do you think that you can know the nature of the soul intelligently without knowing the nature of the whole? |
| 1636 | SOCRATES: And how did he entertain you? |
| 1636 | SOCRATES: And when he speaks in the assembly, he will make the same things seem good to the city at one time, and at another time the reverse of good? |
| 1636 | SOCRATES: And when men are deceived and their notions are at variance with realities, it is clear that the error slips in through resemblances? |
| 1636 | SOCRATES: And will not Sophocles say to the display of the would- be tragedian, that this is not tragedy but the preliminaries of tragedy? |
| 1636 | SOCRATES: And will you go on with the narration? |
| 1636 | SOCRATES: And you will be less likely to be discovered in passing by degrees into the other extreme than when you go all at once? |
| 1636 | SOCRATES: But when any one speaks of justice and goodness we part company and are at odds with one another and with ourselves? |
| 1636 | SOCRATES: Can this be said of the discourse of Lysias? |
| 1636 | SOCRATES: Do you know how you can speak or act about rhetoric in a manner which will be acceptable to God? |
| 1636 | SOCRATES: Do you mean that I am not in earnest? |
| 1636 | SOCRATES: Does not your simplicity observe that I have got out of dithyrambics into heroics, when only uttering a censure on the lover? |
| 1636 | SOCRATES: He, then, who would deceive others, and not be deceived, must exactly know the real likenesses and differences of things? |
| 1636 | SOCRATES: I have now said all that I have to say of the art of rhetoric: have you anything to add? |
| 1636 | SOCRATES: In good speaking should not the mind of the speaker know the truth of the matter about which he is going to speak? |
| 1636 | SOCRATES: In which are we more likely to be deceived, and in which has rhetoric the greater power? |
| 1636 | SOCRATES: It was foolish, I say,--to a certain extent, impious; can anything be more dreadful? |
| 1636 | SOCRATES: Let me put the matter thus: When will there be more chance of deception-- when the difference is large or small? |
| 1636 | SOCRATES: May not''the wolf,''as the proverb says,''claim a hearing''? |
| 1636 | SOCRATES: My dear Phaedrus, whence come you, and whither are you going? |
| 1636 | SOCRATES: Now to which class does love belong-- to the debatable or to the undisputed class? |
| 1636 | SOCRATES: Shall I tell you what I will do? |
| 1636 | SOCRATES: Shall we discuss the rules of writing and speech as we were proposing? |
| 1636 | SOCRATES: Should we not offer up a prayer first of all to the local deities? |
| 1636 | SOCRATES: Then as to the other topics-- are they not thrown down anyhow? |
| 1636 | SOCRATES: Then do you think that any one of this class, however ill- disposed, would reproach Lysias with being an author? |
| 1636 | SOCRATES: Then in some things we agree, but not in others? |
| 1636 | SOCRATES: Well, and is not Eros the son of Aphrodite, and a god? |
| 1636 | SOCRATES: What do you mean? |
| 1636 | SOCRATES: When any one speaks of iron and silver, is not the same thing present in the minds of all? |
| 1636 | SOCRATES: Who is he? |
| 1636 | SOCRATES: Why, do you not know that when a politician writes, he begins with the names of his approvers? |
| 1636 | Shall we say a word to him or not? |
| 1636 | Socrates as yet does not know himself; and why should he care to know about unearthly monsters? |
| 1636 | Then again in the noble art of politics, who thinks of first principles and of true ideas? |
| 1636 | These are the commonplaces of the subject which must come in( for what else is there to be said?) |
| 1636 | Was he equally serious in the rest? |
| 1636 | We may raise the same question in another form: Is marriage preferable with or without love? |
| 1636 | Well, the teacher will say, is this, Phaedrus and Socrates, your account of the so- called art of rhetoric, or am I to look for another? |
| 1636 | What would Socrates think of our newspapers, of our theology? |
| 1636 | What would he have said of the discovery of Christian doctrines in these old Greek legends? |
| 1636 | What would he say of the Church, which we praise in like manner,''meaning ourselves,''without regard to history or experience? |
| 1636 | What would they say if they saw that we, like the many, are not conversing, but slumbering at mid- day, lulled by their voices, too indolent to think? |
| 1636 | While acknowledging that such interpretations are''very nice,''would he not have remarked that they are found in all sacred literatures? |
| 1636 | Who would imagine that Lysias, who is here assailed by Socrates, is the son of his old friend Cephalus? |
| 1636 | Who would suspect that the wise Critias, the virtuous Charmides, had ended their lives among the thirty tyrants? |
| 1636 | Who, for example, could speak on this thesis of yours without praising the discretion of the non- lover and blaming the indiscretion of the lover? |
| 1636 | Why did history degenerate into fable? |
| 1636 | Why did poetry droop and languish? |
| 1636 | Why did the physical sciences never arrive at any true knowledge or make any real progress? |
| 1636 | Why did words lose their power of expression? |
| 1636 | Why do I say so? |
| 1636 | Why do you not proceed? |
| 1636 | Why should the next topic follow next in order, or any other topic? |
| 1636 | Why were ages of external greatness and magnificence attended by all the signs of decay in the human mind which are possible? |
| 1636 | Will he not choose a beloved who is delicate rather than sturdy and strong? |
| 1636 | Would he not have asked of us, or rather is he not asking of us, Whether we have ceased to prefer appearances to reality? |
| 1636 | Would they not have a right to laugh at us? |
| 1636 | Yes; but is not even a ridiculous friend better than a cunning enemy? |
| 1636 | and are they both equally self- moving and constructed on the same threefold principle? |
| 1636 | and will not Acumenus say the same of medicine to the would- be physician? |
| 1636 | or, whether the''select wise''are not''the many''after all? |
| 39977 | But how happen there to be such evidences of progression as exist? |
| 39977 | But,it may be asked,"if living creatures then existed, why do we not find fossiliferous strata of that age, or an earlier age?" |
| 39977 | But,it will perhaps be asked,"how are the emotions to be analyzed, and their modes of evolution to be ascertained? |
| 39977 | Why should I any longer waste time and money, and temper? 39977 ***** And now, from this uniformity of procedure, may we not infer some fundamental necessity whence it results? 39977 ***** And now, what is the_ function_ of music? 39977 ***** Is it possible to make a true classification without the aid of analysis? 39977 *****But what has all this to do with_ The Origin and Function of Music_?" |
| 39977 | Again, why is it that a building making any pretension to symmetry displeases us if not quite symmetrical? |
| 39977 | All have their disguises on; and how can there be sympathy between masks? |
| 39977 | And again, do we not find among different classes of the same nation, differences that have like implications? |
| 39977 | And must not the neglect of its embryology lead to a misunderstanding of the principles of its evolution and of its existing organization? |
| 39977 | And now what will be the character of these new strata? |
| 39977 | And the question is-- Can they be correctly grouped after this method? |
| 39977 | And what is the nature of the mental process by which numbers are found capable of having their relations expressed algebraically? |
| 39977 | And when we ask-- Where are they? |
| 39977 | Are not these significant facts? |
| 39977 | Are the phenomena_ measurable_? |
| 39977 | Are there not such things as a constitutional conservatism, and a constitutional tendency to change? |
| 39977 | Assuming, however, that the facilities of immigration had become adequate; which would be the first mammals to arrive and live? |
| 39977 | But how came the transition from those uncertain perceptions of equality which the unaided senses give, to the certain ones with which science deals? |
| 39977 | But in what shapes will they re- appear? |
| 39977 | But now, what will result from a slow alteration of climate, produced as above described? |
| 39977 | But then there come the further questions-- How do we know that the architect''s conception was symmetrical? |
| 39977 | But what if we learn that many of the same genera continued to exist throughout enormous epochs, measured by several vast systems of strata? |
| 39977 | But why do they facilitate the mental actions? |
| 39977 | Can the real relations of things be determined by the obvious characteristics of the things? |
| 39977 | Can this also be mere coincidence? |
| 39977 | Can we consider these two series of coincidences as accidental and unmeaning? |
| 39977 | Do its limbs and viscera rush together from all the points of the compass? |
| 39977 | Do we not find in some of the more advanced primitive communities, an analogous condition? |
| 39977 | Does not the universality of the_ law_ imply a universal_ cause_? |
| 39977 | For by what observations must the Chaldeans have discovered this cycle? |
| 39977 | For in what has essentially consisted the progress of natural- history- classification? |
| 39977 | For is it not obvious that the savage man will be most effectually controlled by his fears of a savage deity? |
| 39977 | For under what conditions only were the foregoing developments possible? |
| 39977 | For whence has he got this notion of"special creations,"which he thinks so reasonable, and fights for so vigorously? |
| 39977 | From which and other like facts, does it not seem an unavoidable inference that new emotions are developed by new experiences-- new habits of life? |
| 39977 | Geologic"systems,"are they universal? |
| 39977 | Has music any effect beyond the immediate pleasure it produces? |
| 39977 | Has not science, too, its embryology? |
| 39977 | Have we not here, then, adequate data for a theory of music? |
| 39977 | How are you likely to have agreeable converse with the gentleman who is fuming internally because he is not placed next to the hostess? |
| 39977 | How can aeriform matter withstand such a pressure?" |
| 39977 | How do these statements tally with his doctrine? |
| 39977 | How does this fact consist with the hypothesis that nebulæ are remote galaxies? |
| 39977 | How is this discrepancy to be explained? |
| 39977 | How then can there result a spiral movement common to them all? |
| 39977 | How then, from the absence of fossils in the Longmynd beds and their equivalents, can we conclude that the Earth was"azoic"when they were formed? |
| 39977 | How, then, are musical effects to be explained? |
| 39977 | How, then, can such telescopes make individually visible the stars of a nebula which is a million times the distance of Sirius? |
| 39977 | How, then, can that be instanced as an example of volition, which occurs even when volition is antagonistic? |
| 39977 | I then asked,''Do you know any men of science whose views have been affected by Comte''s writings?'' |
| 39977 | If, then, its origin is not that above alleged, what is its origin? |
| 39977 | Is it most likely that there have been ten millions of special creations? |
| 39977 | Is it not a rational inquiry-- What are the indirect benefits which accrue from music, in addition to the direct pleasure it gives? |
| 39977 | Is it not manifest, then, that the exploded hypothesis of Werner continues to influence geological speculation? |
| 39977 | Is it not significant that we have hit on the same word to distinguish the function of our House of Commons? |
| 39977 | Is it not, then, as we said, that the evidence in these cases is very suspicious? |
| 39977 | Is it then that the lighter metals exist in larger proportions in the molten mass, though not in the atmosphere? |
| 39977 | Is it thrown down from the clouds? |
| 39977 | Is not science a growth? |
| 39977 | Is not the fallacy manifest? |
| 39977 | Is not the government of the solar system by a force varying inversely as the square of the distance, a simpler conception than any that preceded it? |
| 39977 | Is there not a class which clings to the old in all things; and another class so in love with progress as often to mistake novelty for improvement? |
| 39977 | May we not rationally seek for some all- pervading principle which determines this all- pervading process of things? |
| 39977 | May we not say that this is what takes place in an aboriginal tribe? |
| 39977 | May we not suspect, however, that this exception is apparent only? |
| 39977 | Meanwhile, how would the surfaces of the upheaved masses be occupied? |
| 39977 | Must we not rather conclude that some necessary relationship obtains between them? |
| 39977 | N Nebula, are they parts of our siderial system? |
| 39977 | Now do we not here discern analogies to the first stages of human societies? |
| 39977 | Now in these various forms and degrees of aggregation, may we not see paralleled the union of groups of connate tribes into nations? |
| 39977 | Now may we not in the growth of a consolidated kingdom out of petty sovereignties or baronies, observe analogous changes? |
| 39977 | Now what do these facts prove? |
| 39977 | Now, what are the laws of precipitation from gases? |
| 39977 | On the one hand, what follows from the untruth of the assumption? |
| 39977 | On the other hand, what follows if the truth of the assumption be granted? |
| 39977 | Once more, the question-- How is the expressiveness of music to be otherwise accounted for? |
| 39977 | Or again, how are we to explain the fact that Uranus has but half as many moons as Saturn, though he is at double the distance? |
| 39977 | Or, once more, if magistrates are the artificial joints of society, how can reward and punishment be its nerves? |
| 39977 | Otherwise, it might have been needful to dwell on the incongruities of the arrangements-- to ask how motion can be treated of before space? |
| 39977 | Reform, how is it to be effected? |
| 39977 | Shall we accept this implication? |
| 39977 | Shall we not infer that, be their nature what it may, they must be at least as near to us as the extremities of our own sidereal system? |
| 39977 | Should it not require an infinity of evidence to show that nebulæ are not parts of our sidereal system? |
| 39977 | Should it not require overwhelming evidence to make us believe as much? |
| 39977 | Such being the constitution of a concentrating spheroid of gaseous matter, where will the gaseous matter begin to condense into liquid? |
| 39977 | Though he would, doubtless, disown this as an article of faith, is not his thinking unconsciously influenced by it? |
| 39977 | To what classes will the increasing Fauna be for a long period confined? |
| 39977 | Under what circumstances are we likely to find this vegetation fossilized? |
| 39977 | We should probably learn much if we in every case asked-- Where is all the nervous energy gone? |
| 39977 | Well, is it not clear that the like must be true concerning all things that undergo development? |
| 39977 | Well, may we not trace a parallel step in social progress? |
| 39977 | Well, which is the most rational theory about these ten millions of species? |
| 39977 | What are likely to succeed fish? |
| 39977 | What are the implications? |
| 39977 | What can be more widely contrasted than a newly- born child and the small, semi- transparent, gelatinous spherule constituting the human ovum? |
| 39977 | What chance is there of getting any genuine response from the lady who is thinking of your stupidity in taking her in to dinner on the wrong arm? |
| 39977 | What follows? |
| 39977 | What is it that we want? |
| 39977 | What is the usual plea put in for giving and attending these tedious assemblies? |
| 39977 | What now is the mental process by which classification is effected? |
| 39977 | What now must result from the action of the waves in the course of a geologic epoch? |
| 39977 | What now will be the characters of these late- arriving portions? |
| 39977 | What now will happen with these two strata? |
| 39977 | What possible explanation can be given of this on the current hypothesis? |
| 39977 | What reason have we to suppose that the sciences admit of a_ linear_ arrangement? |
| 39977 | What then does it do? |
| 39977 | What were the laws made use of by Newton in working out his grand discovery? |
| 39977 | What will be the special courses of these currents? |
| 39977 | What will result? |
| 39977 | What would they be? |
| 39977 | What, now, is the secret of this perpetual miscarriage and disappointment? |
| 39977 | What, then, is the conclusion that remains? |
| 39977 | What, then, is the meaning of this fact? |
| 39977 | What, then, shall we say on finding that there are thousands of nebulæ so placed? |
| 39977 | Whence comes this notion of symmetry which we have, and which we attribute to him? |
| 39977 | Whence then has arisen the supposition? |
| 39977 | Where has it first solidified? |
| 39977 | Where is our warrant for assuming that there is some_ succession_ in which they can be placed? |
| 39977 | Whether the emotions are, therefore, to be regarded as divergent modes of action, that have become unlike by successive modifications? |
| 39977 | Who then shall say that the reform of our system of observances is unimportant? |
| 39977 | Who, on calling to mind the occasions of his highest social enjoyments, does not find them to have been wholly informal, perhaps impromptu? |
| 39977 | Why a_ series_? |
| 39977 | Why do we smile when a child puts on a man''s hat? |
| 39977 | Why should I pay five shillings a time for the privilege of being bored?" |
| 39977 | Why should he not spit on the drawing- room carpet, and stretch his heels up to the mantel- shelf? |
| 39977 | Why then should this be not fit for a picture? |
| 39977 | Why unpicturesque? |
| 39977 | Why? |
| 39977 | Why? |
| 39977 | [ S] What now must be the constitution of this atmosphere? |
| 39977 | how came you here?" |
| 39977 | how polarity can be dealt with without involving points and lines? |
| 39977 | how there can be rotation without matter to rotate? |
| 39977 | may be supplemented by the question-- How is the genesis of music to be otherwise accounted for? |
| 39977 | or does it not commonly happen that certain hidden characteristics, on which the obvious ones depend, are the truly significant ones? |
| 39977 | or must there not be an analytical basis to every true classification? |
| 39977 | or must we hold to the notion that it struggles up out of the ground? |
| 39977 | or must we receive the old Hebrew idea, that God takes clay and moulds a new creature? |
| 39977 | or shall we not rather conclude that the nebulæ are_ not_ remote galaxies? |
| 39977 | or that certain others are referable to different periods, because the_ facies_ of their Faunas are different? |
| 39977 | or what induces us to laugh on reading that the corpulent Gibbon was unable to rise from his knees after making a tender declaration? |
| 51710 | But what do I see? 51710 This is a defect,"he cries,"but can you believe that it may also appear as an advantage?" |
| 51710 | Where are my natural allies, with whom I may struggle against the ever waxing and ever more oppressive pretensions of modern erudition? |
| 51710 | Where are they who are suffering under the yoke of modern institutions? |
| 51710 | --but over whom? |
| 51710 | A seeming dance of joy enjoined upon a sufferer? |
| 51710 | Airs of overbearing pride assumed by one who is sick to the backbone? |
| 51710 | Am I therefore to keep silence? |
| 51710 | An accident? |
| 51710 | And are n''t you accustomed to criticism on the part of German philosophers? |
| 51710 | And how would it console a workman who chanced to get one of his limbs caught in the mechanism to know that this oil was trickling over him? |
| 51710 | And is it your own sweet wish, Great Master, to found the religion of the future? |
| 51710 | And now ask yourselves, ye generation of to- day, Was all this composed_ for you_? |
| 51710 | And will not the Meistersingers continue to acquaint men, even in the remotest ages to come, with the nature of Germany''s soul? |
| 51710 | And, thirdly, how does he write his books? |
| 51710 | And, viewed in this light, how does Strauss''s claim to originality appear? |
| 51710 | Answer us here, then, at least: whence, whither, wherefore all science, if it do not lead to culture? |
| 51710 | Are we still Christians? |
| 51710 | At this stage we bring the other side of Wagner''s nature into view: but how shall we describe this other side? |
| 51710 | Belike to barbarity? |
| 51710 | But for whose benefit is this entertainment given? |
| 51710 | But the question,"Are we still Christians?" |
| 51710 | But what is the oil called which trickles down upon the hammers and stampers? |
| 51710 | But what were his feelings withal? |
| 51710 | But where does this imperative hail from? |
| 51710 | But whoever can this Sweetmeat- Beethoven of Strauss''s be? |
| 51710 | But why not, Great Master? |
| 51710 | But would anybody believe that it might equally be a sign of something wanting? |
| 51710 | But, in any case, would not complete annihilation be better than the wretched existing state of affairs? |
| 51710 | Dare ye mention Schiller''s name without blushing? |
| 51710 | Did Nietzsche, perchance, spare the Germans? |
| 51710 | Do you, Master Metaphysician, perhaps intend to instruct the social democrats in the art of getting kicks? |
| 51710 | Does it not seem almost like a fairy tale, to be able to come face to face with such a personality? |
| 51710 | For are we not in the heaven of heavens? |
| 51710 | For do we not all supply each other''s deficiencies? |
| 51710 | For_ it_ no one has time-- and yet for what shall science have time if not for culture? |
| 51710 | Granted; but what if the carters should begin building? |
| 51710 | Had he such a purpose, such an ideal, such a direction? |
| 51710 | Had not even Goethe, in his time, once grown tired of attending the rehearsals of his Iphigenia? |
| 51710 | Has not a haven been found for all wanderers on high and desert seas, and has not peace settled over the face of the waters? |
| 51710 | Have we still a religion? |
| 51710 | Hence, if it be intended to regard German erudition as a thing apart, in what sense can German culture be said to have conquered? |
| 51710 | How are they resuscitated? |
| 51710 | How can I still bear it?" |
| 51710 | How can we protect this homeless art through the ages until that remote future is reached? |
| 51710 | How can ye, my worthy Philistines, think of Lessing without shame? |
| 51710 | How could it have been possible for a type like that of the Culture- Philistine to develop? |
| 51710 | How is it possible for any one to remain faithful here, to be completely steadfast? |
| 51710 | How is this possible? |
| 51710 | If now the strains of our German masters''music burst upon a mass of mankind sick to this extent, what is really the meaning of these strains? |
| 51710 | In sooth, Great Master, why have you written such fusty little chapters? |
| 51710 | In this, we have the answer to our first question: How does the believer in the new faith picture his heaven? |
| 51710 | In what other artist do we meet with the like of this, in the same proportion? |
| 51710 | In what work of art, of any kind, has the body and soul of the Middle Ages ever been so thoroughly depicted as in Lohengrin? |
| 51710 | Influence-- the greatest amount of influence-- how? |
| 51710 | Is it a shadow? |
| 51710 | Is it reality? |
| 51710 | Is this a sign that Strauss has never ceased to be a Christian theologian, and that he has therefore never learned to be a philosopher? |
| 51710 | It can not matter so very much, therefore, even if one do give oneself away; for what could not the purple mantle of triumph conceal? |
| 51710 | Let us imagine some one''s falling asleep while reading these chapters-- what would he most probably dream about? |
| 51710 | Let us regard this as_ one_ of Wagner''s answers to the question, What does music mean in our time? |
| 51710 | Now, however, our second question must be answered: How far does the courage lent to its adherents by this new faith extend? |
| 51710 | Now, in this world of forms and intentional misunderstandings, what purpose is served by the appearance of souls overflowing with music? |
| 51710 | Now, to whom does this captain of Philistines address these words? |
| 51710 | Or is"new belief"merely an ironical concession to ordinary parlance? |
| 51710 | Really? |
| 51710 | Scaliger used to say:"What does it matter to us whether Montaigne drank red or white wine?" |
| 51710 | Secondly, how far does the courage lent him by the new faith extend? |
| 51710 | See the flashing eyes that glance contemptuously over your heads, the deadly red cheek-- do these things mean nothing to you? |
| 51710 | Should one not answer: Music could not have been born in our time? |
| 51710 | Should real music make itself heard, because mankind of all creatures_ least deserves to hear it, though it perhaps need it most_? |
| 51710 | So the asceticism and self- denial of the ancient anchorite and saint was merely a form of_ Katzenjammer_? |
| 51710 | Surely their object is not the earning of bread or the acquiring of posts of honour? |
| 51710 | This is Wagner''s second answer to the question, What is the meaning of music in our times? |
| 51710 | Thus his thoughts concentrated themselves upon the question, How do the people come into being? |
| 51710 | Was it possible that we were the victims of the same hallucination as that to which our friend had been subjected in his dream? |
| 51710 | We have our culture, say her sons; for have we not our"classics"? |
| 51710 | What can it matter to us whether or not the little chapters were freshly written? |
| 51710 | What does our Culture- Philistinism say of these seekers? |
| 51710 | What is our conception of the universe? |
| 51710 | What is our rule of life? |
| 51710 | What is so generally interesting in them? |
| 51710 | What merit should we then discover in the piety of those whom Strauss calls"We"? |
| 51710 | What part did myth and music play in modern society, wherever they had not been actually sacrificed to it? |
| 51710 | What power is sufficiently influential to deny this existence? |
| 51710 | What secret meaning had the word"fidelity"to his whole being? |
| 51710 | What then does its presence amongst us signify? |
| 51710 | What, for instance, must Alexander the Great have seen in that instant when he caused Asia and Europe to be drunk out of the same goblet? |
| 51710 | Whatever does he do it for? |
| 51710 | Where is that number of souls that I wish to see become a people, that ye may share the same joys and comforts with me? |
| 51710 | Where is the Strauss- Darwin morality here? |
| 51710 | Which of us can exist without the waters of purification? |
| 51710 | Which of us has not soiled his hands and heart in the disgusting idolatry of modern culture? |
| 51710 | Whither, above all, has the courage gone? |
| 51710 | Whither? |
| 51710 | Who among you would renounce power, knowing and having learned that power is evil? |
| 51710 | Who could now persist in doubting the existence of this incomparable skill? |
| 51710 | Who does not hear the voice which cries,"Be silent and cleansed"? |
| 51710 | Who, indeed, will enlighten us concerning this Sweetmeat- Beethoven, if not Strauss himself-- the only person who seems to know anything about him? |
| 51710 | Whoever would have desired to possess the confessions, say, of a Ranke or a Mommsen? |
| 51710 | Why are there no eyes to see, no ears to hear, no hearts to feel, no brains to understand? |
| 51710 | Why did this star seem to him the brightest and purest of all? |
| 51710 | Why is there no male audience in England willing to listen to a manly and daring philosophy? |
| 51710 | Why should one, without further ceremony, immediately think of Christianity at the sound of the words"old faith"? |
| 51710 | Why, pray, art thou there at all? |
| 51710 | Will they not do more than acquaint men of it? |
| 51710 | and Whence? |
| 51710 | and even granting its development, how was it able to rise to the powerful position of supreme judge concerning all questions of German culture? |
| 51710 | and of what order are his religious documents? |
| 51710 | and where are the Siegfrieds, among you? |
| 51710 | and where are the free and fearless, developing and blossoming in innocent egoism? |
| 51710 | if, for example, the Creator Himself had shared Lessing''s conviction of the superiority of struggle to tranquil possession?" |
| 10846 | ''My good sir, what are you talking about? 10846 ''Well did I ever tell you that my head was the only one which could not be cut off?'' |
| 10846 | And how are we to know that we have made progress? 10846 And to what better or more careful guardian could He have entrusted us? |
| 10846 | Are they not sprung,he asks,"from the same origin, do they not breathe the same air, do they not live and die just as we do?" |
| 10846 | But if life and its burdens become absolutely intolerable, may we not go back to God, from whom we came? 10846 But shall we not meet with troubles in life? |
| 10846 | But why do n''t_ you_ go, then? |
| 10846 | But,inquires the interlocutor,"how then is the world to get on?" |
| 10846 | Did I ever tell you I was immortal? 10846 Do you wish not to be passionate? |
| 10846 | Dost thou too desert me? |
| 10846 | For what will the most violent man do to thee if thou continuest benevolent to him? 10846 Is my property confiscated?" |
| 10846 | Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? |
| 10846 | My friends, do you remember that old Scythian custom, when the head of a house died? 10846 The Cynic must learn to do without friends, for where can he find a friend worthy of him, or a king worthy of sharing his moral sceptre? |
| 10846 | Unhappy am I, because this has happened to me? 10846 What did Epaphroditus do?" |
| 10846 | What do you think she is praying for so intently? |
| 10846 | What good,answers Epictetus,"does the purple do on the garment? |
| 10846 | What good,asked some one,"did Helvidius Priscus do in resisting Vespasian, being but a single person?" |
| 10846 | What hardship does my advice inflict on you? |
| 10846 | What is the good of all those books? |
| 10846 | What is worth being valued? 10846 What need is there of_ vows_? |
| 10846 | What though fortune has thrown me where the most magnificent abode is but a cottage? 10846 Why are you so eager? |
| 10846 | Why wo n''t you go? |
| 10846 | Why, how so? |
| 10846 | Why,he asks in another passage,"why do you call yourself a Stoic? |
| 10846 | _ Enough of this wretched life, and murmuring, and apish trifles._ Why art thou thus disturbed? 10846 _ Must my leg be lame_?" |
| 10846 | *****"If you wish to be good? |
| 10846 | *****"The swarm that in the noontide beam were born? |
| 10846 | 1) he says:"What is pain? |
| 10846 | A few only hesitated, looking round them and asking"Where was Britannicus?" |
| 10846 | And again(_ Ep._ 73):"_ Do you wonder that man goes to the gods? |
| 10846 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature?" |
| 10846 | And for what does he thanks the gods? |
| 10846 | And in another passage,"What more dost thou want when thou hast done a service to another? |
| 10846 | And indeed what storm is greater than that which rises from powerful semblances that dash reason out of its course? |
| 10846 | And what else can_ I_ do, who am a lame old man, except sing praises to God? |
| 10846 | And what had he learnt?--learnt heartily to admire, and(_ we_ may say) learnt to practise also? |
| 10846 | And why, if I am magnanimous, should I care for anything that can possibly happen? |
| 10846 | And, come now, have you not received powers wherewith to bear whatever occurs? |
| 10846 | Are they slaves? |
| 10846 | Are you not burnt with heat, and pressed for room, and wetted with showers when it rains? |
| 10846 | Are you yourself so_ very_ wise?" |
| 10846 | Are your thews and sinews strong enough? |
| 10846 | Be it so; but need I die groaning? |
| 10846 | But how are we to know that we are qualified for this high function? |
| 10846 | But this being the guiding conception as regards ourselves, how are we to treat others? |
| 10846 | But was this grand attitude consistently maintained? |
| 10846 | But whence are we to derive this high sense of duty and possible eminence? |
| 10846 | But, meanwhile, what became of the common multitude? |
| 10846 | But_ how_ is one to do all this? |
| 10846 | Can all antiquity show anything tenderer than this, or anything more close to the spirit of Christian teaching than these nine rules? |
| 10846 | Can you face the fact that those who are defeated are also disgraced and whipped? |
| 10846 | Can you face this Olympic contest? |
| 10846 | Could anything be more hollow or heartless than this? |
| 10846 | Did not every one know the cruelty of Nero? |
| 10846 | Do n''t you see on what terms each person is called a Jew? |
| 10846 | Do these advantages then appear to you to be trifling? |
| 10846 | Dost thou think that a false opinion has less power than the bile in the jaundiced, or the poison in him who is bitten by a mad dog?" |
| 10846 | Even if they had not been, should we grudge that some of the children''s meat should be given unto dogs? |
| 10846 | For how many like them, out of all the records of antiquity, is it possible for us to count? |
| 10846 | Has your father done wrong, or your brother been unjust? |
| 10846 | Have you not received magnanimity, courage, fortitude? |
| 10846 | Have you then gained nothing in lieu of your supper? |
| 10846 | How does the bull know, when the lion approaches, that it is his place to expose himself for all the herd? |
| 10846 | How is it that no similar poem could be quoted from the whole range of ancient literature? |
| 10846 | How then can it be a dishonor not to be so? |
| 10846 | I must be bound; but must I be bound bewailing? |
| 10846 | I must be driven into exile, well, who prevent me then from going with laughter, and cheerfulness, and calm of mind? |
| 10846 | In a word, may we not commit suicide?" |
| 10846 | In the seventeenth century was there any philosopher more profound, any moralist more elevated, than Francis Bacon? |
| 10846 | In the twelfth century was there any mind that shone more brightly, was there any eloquence which flowed more mightily, than that of Peter Abelard? |
| 10846 | In what particular have you improved?" |
| 10846 | Is it some possession? |
| 10846 | Is it then at all_ your_ business to be a leading man, or to be entertained at a banquet? |
| 10846 | Is it wife or child? |
| 10846 | Is there no_ other_ fault then short of setting the Capitol on fire? |
| 10846 | Is there not more than enough clamour, and shouting, and other troubles? |
| 10846 | Is this true education? |
| 10846 | Look at the poor: are they not often obviously happier than the rich? |
| 10846 | Nay, what power of speech suffices adequately to praise, or to set them forth? |
| 10846 | Neither worse, then, nor better is a thing made by being praised...._ Is such a thing as an emerald made worse than it was, if it is not praised? |
| 10846 | Or have I been made for this, to lie in the bedclothes and keep myself warm?'' |
| 10846 | Ought we not, when we dig, and when we plough, and when we eat, to sing this hymn to God? |
| 10846 | Patron or no patron, what care I? |
| 10846 | Put_ me_ in chains? |
| 10846 | Respecting Commodus, I think it sufficient to ask with Solomon:"Who knoweth whether his son shall be a wise man or a fool?" |
| 10846 | Seneca(_ Letter_ 110):"_ Why are you struck with wonder and astonishment? |
| 10846 | Seneca_( Letter_ 95):"_ Do you wish to render the gods propitious? |
| 10846 | Shall I not use the faculty for the ends for which it was granted me, or shall I grieve and groan at all the accidents of life? |
| 10846 | Shall we be jealous of the ethical loftiness of a Plato or an Aurelius? |
| 10846 | Shall we deny to these"unconscious prophecies of heathendom"their oracular significance? |
| 10846 | Similarly, when asked,"Who is free?" |
| 10846 | Since the most of you are blinded, ought there not to be some one to fulfil this province for you, and on behalf of all to sing his hymn to God? |
| 10846 | Slaves? |
| 10846 | Slaves? |
| 10846 | Slaves? |
| 10846 | Speaking of the multitude of our natural gifts, he says,"Are these the only gifts of Providence towards us? |
| 10846 | To be received with clapping of hands? |
| 10846 | To what extent is Marcus Aurelius to be condemned for the martyrdoms which took place in his reign? |
| 10846 | We can only ask what possible part a philosopher could play at such a court? |
| 10846 | We do not doubt that there were such-- but were they_ relatively_ numerous? |
| 10846 | Well may St. Paul say,"Art thou called, being a servant? |
| 10846 | Were men contemptible? |
| 10846 | Were men petty, and malignant, and passionate and unjust? |
| 10846 | What could it possibly matter to him, the great Proconsul, whether the Greeks beat a poor wretch of a Jew or not? |
| 10846 | What harm can poverty inflict on a man who despises such excesses? |
| 10846 | What has become of all great and famous men, and all they desired, and all they loved? |
| 10846 | What indeed but semblance is a storm itself? |
| 10846 | What is disgrace to one who stands above the opinion of the multitude? |
| 10846 | What is there new in this? |
| 10846 | What is this good? |
| 10846 | What manner of men ought we to be? |
| 10846 | What other than the remembrance of what is or what is not in our own power; what is possible to us and what is not? |
| 10846 | What then? |
| 10846 | What unsettles thee?... |
| 10846 | What vice have you resisted? |
| 10846 | What wise and valient men would seek to free These thus degenerate, by themselves enslaved; Or could of inward slaves make outward free?" |
| 10846 | What, for instance, is his main conception of the Deity? |
| 10846 | What, for instance, was exile? |
| 10846 | What, then, is that which is able to enrich a man? |
| 10846 | When asked,"Who among men is rich?" |
| 10846 | Whose tears would not his mirth repress? |
| 10846 | Why do you act the Jew when you are a Greek? |
| 10846 | Why do you deceive the multitude? |
| 10846 | Why should I not admire him? |
| 10846 | Why then am I angry? |
| 10846 | Why then should a man cling to a longer stay here? |
| 10846 | Will you not concede that accident to the existence of general laws? |
| 10846 | Will you not dismiss the thought of it? |
| 10846 | Will you not then lay up your treasure in those matters wherein you are equal to the gods?" |
| 10846 | Would the meanest among us take it, think you? |
| 10846 | Yes, undoubtedly; and are there none at Olympia? |
| 10846 | Yes,_ just_ men in multitudes; but how many_ righteous_, how many_ holy_? |
| 10846 | Yet I suppose you tolerate and endure all these when you balance them against the magnificence of the spectacle? |
| 10846 | You do n''t exterminate the blind or deaf because of their misfortunes, but you pity them: and how much more to be pitied are wicked men? |
| 10846 | _ Dost thou exist, then, to take thy pleasure, and not for action or exertion_? |
| 10846 | _ I am compassed about with darkness, the walls cover me, and nobody seeth me_: what need I to fear? |
| 10846 | _ Letter_ 83:"_ What advantage is it that anything is hidden from man? |
| 10846 | _ The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of God_?" |
| 10846 | _ Why, then, am I dissatisfied if I am going to do the things for which I exist, and for which I was brought into the world_? |
| 10846 | and what was left for him to do but to make an end of his master and tutor after the murder of his mother and his brother?" |
| 10846 | asks Epictetus;"did he laugh at the man as we did? |
| 10846 | for being wealthy, and noble, and an emperor? |
| 10846 | he answered,''what has the Capitol to do with it? |
| 10846 | he replies,"do you then because of one miserable little leg find fault with the universe? |
| 10846 | how could you possibly keep silence and endure such a misfortune?''" |
| 10846 | is a slave so much of a human being?" |
| 10846 | may we not show thieves and robbers, and tyrants who claim power over us by means of our bodies and possessions, that they have_ no power_? |
| 10846 | or a Syrian? |
| 10846 | or an Egyptian? |
| 10846 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub_?" |
| 10846 | or rather, should our great aim ever be to translate noble precepts into daily action? |
| 10846 | said I,''have I then set the Capitol on fire, that you rebuke me thus?'' |
| 10846 | shall I fear these fellows now they are free, whom I myself have brought in chains to Rome?" |
| 10846 | what shall alarm or trouble me, or seem painful? |
| 10846 | what was even a death of disgrace to Socrates, who by entering a prison made it cease to be disgraceful? |
| 10846 | whom will not that joyous manner of his incline to jesting? |
| 10846 | whose attention, even though he be fixed in thought, will not be attracted and absorbed by that childlike garrulity of which no one can grow tired? |
| 10846 | whose mind would not his prattling loose from the pressure of anxiety? |
| 10846 | will you not bear with your own brother, who, has God for his father no less than you? |
| 33727 | Does not such a capacity for adaptation to facts, thus furnishing a model for them, perhaps denote the_ positive_ reality of a theory? |
| 33727 | [ 44]''I met this man on the train, and later at the reception; but what is his name?'' 33727 [ 85] Well, then,_ why_ does he fail? |
| 33727 | ( 2) what modifications of operation do they undergo, what new forms do they take, and what new results do they produce in their logical operations? |
| 33727 | 96- 97), what is it doing that is of price- fixing importance unless there be supposed to be a critical interval for it to work in? |
| 33727 | All this is so platitudinous that I feel ashamed to write it; but then, how can one avoid platitudes without avoiding truth? |
| 33727 | And does this not suggest predetermined value- magnitudes as data? |
| 33727 | And how are these elements to be put into operation in the laboratory? |
| 33727 | And is it inconceivable that on higher levels there should ever genuinely be such a persisting type of issue for the multitude of men? |
| 33727 | And is not this latter in point of fact the real decision-- at all events clearly more than half the battle? |
| 33727 | And is scholarship entitled to shift the blame entirely upon other interests? |
| 33727 | And is this quite all? |
| 33727 | And since perception always presents a number of universals, what determines which one shall perform the reproduction? |
| 33727 | And unless we are dealing with measured quantities, how can we come to this conclusion? |
| 33727 | And what difference will this make? |
| 33727 | And what else, under the circumstances, can the primary one be than this:"Why do men contradict their own experience?" |
| 33727 | And what of the other self? |
| 33727 | And what will get me into his consideration from this point of view? |
| 33727 | And, in fact, if they were satisfied with what they had why did they receive the new when it was offered? |
| 33727 | And_ is_ the cost of the object a fact for me external and indifferent? |
| 33727 | Are all these differences of practice and conviction due to the fact that some people use reason while others do not? |
| 33727 | Are you not mocking me and deceiving yourself with the old ontological argument? |
| 33727 | But do I seriously want their services? |
| 33727 | But do we accept the conclusion because the premises suggest it in a way we can not resist? |
| 33727 | But how? |
| 33727 | But is this attitude of interest in just foot- pounds of energy the attitude_ par excellence_ or solely entitled to be called economic? |
| 33727 | But is this inductive evidence or illustrative rhetoric? |
| 33727 | But what does that mean? |
| 33727 | But what is to distinguish"opposition"from"coöperation"? |
| 33727 | But what, precisely, does such a statement mean? |
| 33727 | But when does a movement constitute a response? |
| 33727 | But why look, unless it be to secure a new stimulus for further response? |
| 33727 | Can any analysis of the pure concept of right and good teach us anything? |
| 33727 | Can any one by pure reason discover a single forward step in the treatment of the social situation or a single new value in the moral ideal? |
| 33727 | Can it contribute nothing to the preciser definition of my interest which is eventually to be expressed in a price offer? |
| 33727 | Can it gain ability to assure its future in the present? |
| 33727 | Can it learn? |
| 33727 | Can it manage, in any degree, to assure its future? |
| 33727 | Can the analytic logician prevent all osmosis between his logic and his psychology? |
| 33727 | Can the flight of time be stayed or turned backward? |
| 33727 | Can the old be relinquished for the new? |
| 33727 | Do I want them at the price demanded or at what price and how many? |
| 33727 | Does our interest in economic goods on occasion exhibit the trait of which we are here speaking? |
| 33727 | Does reason have a distinctive office? |
| 33727 | Finally, since there are infinite differences of the universal that might be reproduced, what determines just which differences shall be reproduced? |
| 33727 | For how is one to get beyond the limits of the subject and subjective occurrences? |
| 33727 | For if we hesitate in such a case, is this not because we judge the price too high? |
| 33727 | For what is the nature of the economic"experience"or situation, considered as a certain type of juncture in the life of an individual? |
| 33727 | Frankly, if we do not accept this method what remains? |
| 33727 | Has it any important bearings upon any parts of economic theory? |
| 33727 | Has the present self no modesty, no curiosity, no"sense of humor"? |
| 33727 | Have we, then, two wholly independent possibilities of error-- one merely"psychological,"the other"logical"? |
| 33727 | Here some one will ask,"Whence comes this ambiguity? |
| 33727 | How are we to know that the engineer who solves a problem for me at my request might not have done so anyway? |
| 33727 | How are we to understand the acquisition, by an individual, of what are called new economic needs and interests? |
| 33727 | How can a mere perception or memory as such be ambiguous? |
| 33727 | How can a problem be artificial when men have been busy discussing it almost for three hundred years? |
| 33727 | How can consciousness be a function of all the things put into the cross- section and yet be a mere beholder of the process? |
| 33727 | How can one say? |
| 33727 | How can this be, unless we assume that introspection presupposes an esoteric principle, like the principle of grace in religion? |
| 33727 | How does it proceed in different situations? |
| 33727 | How have the real or fancied needs of the average person of today come to be what they are? |
| 33727 | How long, then, will a problem of temperance or intemperance, idleness or industry, preserve its obviously ethical character without admixture? |
| 33727 | How shall those who have no voice to speak get"consideration"? |
| 33727 | IV What practical conclusion, if any, follows from this interpretation of the moral consciousness and its categories? |
| 33727 | IV Why has the description of experience been so remote from the facts of empirical situations? |
| 33727 | If consciousness is something that everybody knows, why should it be necessary to look to the psychologist for a description of it? |
| 33727 | If it be said all are"logical"what significance has the term? |
| 33727 | If it be true, however, that sensation is but a tool or artifact, a means to an end, what is the end that is to be attained by this device? |
| 33727 | If it is so stupidly hard and fast, how can a self new and qualitatively different ever get upon its feet in a man? |
| 33727 | If our space had been some one of these spaces how would it have been possible for us to know this fact? |
| 33727 | If the answer is"No, for how can this external fact affect the strength of your desire for the object?" |
| 33727 | If this is so how can we have any confidence in our present judgments, to say nothing of calling others to an account or of reasoning with them?" |
| 33727 | In some men no such thing can happen-- but must it be in all men impossible and impossible"of course"? |
| 33727 | Is Instrumentalism only philistinism called by a more descriptive name? |
| 33727 | Is any proof necessary that these value- forms are not the contents of the daily life? |
| 33727 | Is it because intending buyers and the marginal buyer in particular do not desire the article more strongly? |
| 33727 | Is it meant that we could not experimentally demonstrate Euclid''s postulate, but that our ancestors have been able to do it? |
| 33727 | Is it possible for a living being to increase its control of welfare and success? |
| 33727 | Is it the same process precisely as knowing a mechanical object? |
| 33727 | Is it, then, the intent of this argument merely to reiterate that reason is and ought to be the slave of the passions? |
| 33727 | Is not that another evidence of the influence of the classic idea about philosophy? |
| 33727 | Is that noise, for example, a horse in the street, or is it the rain on the roof? |
| 33727 | Is the issue so momentous; is the act so revolutionary? |
| 33727 | Is there a characteristic order of relations contributed by it? |
| 33727 | Is value or price the prior notion? |
| 33727 | Is value, then, absolute or relative? |
| 33727 | It is evident that constructive change in the underlying system( or aggregate?) |
| 33727 | Just what does the contention come to? |
| 33727 | More fundamentally then, Why is$ 5 the price? |
| 33727 | Moreover, by what miracle does the one all- inclusive universal become_ a_ universal? |
| 33727 | Moreover, what is it that makes any particular, spectacle, or cross- section"logical"? |
| 33727 | Must it not be ambiguous to, or for, something, or some one?" |
| 33727 | Must the future self"of course"and"always"get license to live by meeting the standards of the present self? |
| 33727 | Of_ what_ sort, prior to the event, does it show the individual to have been? |
| 33727 | Once more, how does one know himself and others? |
| 33727 | Or does the amount of security depend wholly upon the accidents of the situation? |
| 33727 | Or is it because conditions of production, all things considered, do not permit a lower marginal unit cost? |
| 33727 | Or is the reigning Austrian economics profound in its reliance upon marginal utility? |
| 33727 | Perhaps I do n''t care to repeat the past; how can I plan for a better future? |
| 33727 | Perhaps still more objectively, we-- especially if we are feminine-- may say"Is not X dear?" |
| 33727 | Shall it be said that all of these motives and desires must be traceable back to settled habits of behavior and consumption? |
| 33727 | So much would seem clear enough but the question immediately follows: How can a thing that is new arouse desire? |
| 33727 | Stated otherwise, suppose that mankind has passed through various stages, can mere observation of these tell me what next? |
| 33727 | The reasoning is clear and unimpeachable if you accept the premises, but what gives the premises? |
| 33727 | The stimulus is supposed to have a causal connection with the response, but how are we to know that this is the fact? |
| 33727 | The type is indeed not yet extinct in our day: but is it plausible to charge a"new"philosophy with conspiring to perpetuate it? |
| 33727 | These doctrines bring high claims, but are they more valuable for human guidance than the empirical method? |
| 33727 | This is: why did not Greek intelligence develop such a technique? |
| 33727 | Thoughts without percepts are empty, and what are the"percepts"in the two cases? |
| 33727 | V What are the bearings of our discussion upon the conception of the present scope and office of philosophy? |
| 33727 | VII With this is completed the reply to the question: Why do men contradict their own experience? |
| 33727 | Was the classical English economics superficial in its predilection for the relative conception of value? |
| 33727 | We do, indeed; but what is analogy? |
| 33727 | What are these simple elements into which the mathematician and logician are to analyze the crude elements of the laboratory? |
| 33727 | What can be meant by a merely symbolic class of similar classes themselves merely symbolical? |
| 33727 | What can this signify but that the service or satisfaction we expect from the novelty falls short of sufficing to convince us? |
| 33727 | What do our conclusions indicate and demand with reference to philosophy itself? |
| 33727 | What does this"in general"mean? |
| 33727 | What fruitful insight into the concrete facts of the case does it convey? |
| 33727 | What is definition, after all, but a form of description? |
| 33727 | What is the meaning of these uncanny sensations and images, which nobody experiences, unless it be their character as symbols of adjustment? |
| 33727 | What is the nature of the fact that we call consciousness? |
| 33727 | What is the notion to be adequate to? |
| 33727 | What kind of"knowledge"is it"which shows the individual himself"? |
| 33727 | What more could be demanded, in the way of clearness, of any conscious fact than that it should body forth every detail that it possesses? |
| 33727 | What sort of logical operations are possible in such a logic and of what kind of truth and falsity are they capable? |
| 33727 | What sort of verification does it admit of? |
| 33727 | What, then, is meant by focus and margin? |
| 33727 | What, then, is our actual mental process in the case? |
| 33727 | Where should we find more counterbalancing, more starting and stopping, warming and cooling, combining and separating than in an organism? |
| 33727 | Where, then, is psychology to gain a foothold? |
| 33727 | Why are such things"produced"or sought for? |
| 33727 | Why are we unable to talk to a crowd as we talk to a single friend? |
| 33727 | Why do we close our eyes to logic, turn our back upon logic, behave as if logic were not and had never been? |
| 33727 | Why does a particular maiden turn our wits upside down?'' |
| 33727 | Why not recognize that the trouble is with the problem? |
| 33727 | Why should we longer try to patch up and refine and stretch the old solutions till they seem to cover the change of thought and practice? |
| 33727 | Why talk about_ the real_ object in relation to_ a knower_ when what is given is one real thing in dynamic connection with another real thing? |
| 33727 | Why, then, do we in fact take the much admired"inductive leap,"in seeming defiance of strict logic? |
| 33727 | Will he not ask:"What am I to do with these in the specific difficulties of my laboratory? |
| 33727 | Will it aid me in the practical judgment"What shall I do?" |
| 33727 | Will the acts in question be termed right by the second party if they actually have this effect? |
| 33727 | Would it not follow that knowledge is one way in which natural energies coöperate? |
| 33727 | Your''simple''elements-- are they anything but the hypostatized process by which elements may be found? |
| 33727 | [ 10] What and where is knowledge in the case we have been considering? |
| 33727 | [ 25] But fixing our psychological eye on the"logical spectacle,"what does it behold? |
| 33727 | [ 73] Rashdall,_ Is Conscience an Emotion?_ pp. |
| 33727 | _ Is_ my interest in the object an interest in the object alone? |
| 33727 | _ Why_ does he not take account of me? |
| 33727 | my paper,"Is Belief Essential in Religion? |
| 5116 | Grant an idea or belief to be true,it says,"what concrete difference will its being true make in anyone''s actual life? |
| 5116 | How far am I verified? |
| 5116 | ''Freedom''in a world already perfect could only mean freedom to BE WORSE, and who could be so insane as to wish that? |
| 5116 | ''Past time,''''power,''''spontaneity''--how can our mind copy such realities? |
| 5116 | ''Space''is a less vague notion; but''things,''what are they? |
| 5116 | ''Things,''then, and their''conjunctions''--what do such words mean, pragmatically handled? |
| 5116 | ''Who''s to blame? |
| 5116 | ... What now becomes of the consideration of our Earth and of its denizens? |
| 5116 | ... Where is any more delusion for him? |
| 5116 | Against myself? |
| 5116 | Against whom will I have this bad feeling? |
| 5116 | And can we then keep the notion of what is better for us, and what is true for us, permanently apart? |
| 5116 | And how, experience being what is once for all, would God''s presence in it make it any more living or richer? |
| 5116 | And, if philosophy is to be religious, how can she be anything else than a place of escape from the crassness of reality''s surface? |
| 5116 | Are a pluralism and monism genuine incompatibles? |
| 5116 | Are not all our theories just remedies and places of escape? |
| 5116 | Are the additions WORTHY or UNWORTHY? |
| 5116 | Are they, for example, CONTINUOUS? |
| 5116 | But Locke says: suppose that God should take away the consciousness, should WE be any the better for having still the soul- principle? |
| 5116 | But are there not superhuman forces also, such as religious men of the pluralistic type we have been considering have always believed in? |
| 5116 | But enough of this at present? |
| 5116 | But how about the VARIETY in things? |
| 5116 | But how much does it clear his philosophic head? |
| 5116 | But is it not a strange misuse of the word''truth,''you will say, to call ideas also''true''for this reason? |
| 5116 | But is the matter by which Mr. Spencer''s process of cosmic evolution is carried on any such principle of never- ending perfection as this? |
| 5116 | But may not our descriptions, Lotze asks, be themselves important additions to reality? |
| 5116 | But what do the words verification and validation themselves pragmatically mean? |
| 5116 | But what does TRUE IN SO FAR FORTH mean in this case? |
| 5116 | But where would it be if we HAD free- will? |
| 5116 | Can I hurt myself? |
| 5116 | Can I injure myself? |
| 5116 | Can I kill myself? |
| 5116 | Can he think their actions his own any more than the actions of any other man that ever existed? |
| 5116 | Can it be that the disjunction is a final one? |
| 5116 | Can you pass from one to another, keeping always in your one universe without any danger of falling out? |
| 5116 | Do you fear yourself? |
| 5116 | Does a man walk with his right leg or with his left leg more essentially? |
| 5116 | Does it create, not the whole world''s salvation of course, but just so much of this as itself covers of the world''s extent? |
| 5116 | Does it make you look forward or lie back? |
| 5116 | Does it seem paradoxical? |
| 5116 | Does n''t the fact of''no''stand at the very core of life? |
| 5116 | Does our act then CREATE the world''s salvation so far as it makes room for itself, so far as it leaps into the gap? |
| 5116 | Does the river make its banks, or do the banks make the river? |
| 5116 | Does the writer consistently favor the monistic, or the pluralistic, interpretation of the world''s poem? |
| 5116 | For instance I receive this morning this question on a post- card:"Is a pragmatist necessarily a complete materialist and agnostic?" |
| 5116 | Granting the oneness to exist, what facts will be different in consequence? |
| 5116 | He goes round the tree, sure enough, and the squirrel is on the tree; but does he go round the squirrel? |
| 5116 | Here I take the bull by the horns, and in spite of the whole crew of rationalists and monists, of whatever brand they be, I ask WHY NOT? |
| 5116 | How can I have any permanent CHARACTER that will stand still long enough for praise or blame to be awarded? |
| 5116 | How can he apply his test if the world is already completed? |
| 5116 | How can new being come in local spots and patches which add themselves or stay away at random, independently of the rest? |
| 5116 | How can principles and general views ever be anything but abstract outlines? |
| 5116 | How else could it be a world at all? |
| 5116 | How is such a conception of the pragmatism I am advocating possible, after my first and second lectures? |
| 5116 | How will the truth be realized? |
| 5116 | I am accustomed to put questions to my classes in this way: In what respects would the world be different if this alternative or that were true? |
| 5116 | If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender- minded philosophies, what do you find? |
| 5116 | If sometimes loud, sometimes silent, which NOW? |
| 5116 | If the Absolute means this, and means no more than this, who can possibly deny the truth of it? |
| 5116 | If the past and present were purely good, who could wish that the future might possibly not resemble them? |
| 5116 | If theological ideas should do this, if the notion of God, in particular, should prove to do it, how could pragmatism possibly deny God''s existence? |
| 5116 | If truths mean verification- process essentially, ought we then to call such unverified truths as this abortive? |
| 5116 | If you stop, in dealing with such words, with their definition, thinking that to be an intellectual finality, where are you? |
| 5116 | In other words, do the parts of our universe HANG together, instead of being like detached grains of sand? |
| 5116 | In particular THIS query has always come home to me: May not the claims of tender- mindedness go too far? |
| 5116 | In this unfinished world the alternative of''materialism or theism?'' |
| 5116 | Is NO price to be paid in the work of salvation? |
| 5116 | Is a constellation properly a thing? |
| 5116 | Is a knife whose handle and blade are changed the''same''? |
| 5116 | Is all''yes, yes''in the universe? |
| 5116 | Is concrete rudeness the only thing that''s true? |
| 5116 | Is it a principle or an end, an absolute or an ultimate, a first or a last? |
| 5116 | Is it ante rem or in rebus? |
| 5116 | Is refinement in itself an abomination? |
| 5116 | Is that such an irrelevant matter? |
| 5116 | Is the last word sweet? |
| 5116 | Is the''changeling,''whom Locke so seriously discusses, of the human''kind''? |
| 5116 | Is''telepathy''a''fancy''or a''fact''? |
| 5116 | It never occurs to most of us even later that the question''what is THE truth?'' |
| 5116 | May not religious optimism be too idyllic? |
| 5116 | May not the notion of a world already saved in toto anyhow, be too saccharine to stand? |
| 5116 | May there not after all be a possible ambiguity in truth? |
| 5116 | Moreover, since there is no reason to suppose that there are stars everywhere, may there not be a great space beyond the region of the stars? |
| 5116 | Must ALL be saved? |
| 5116 | Must I constantly be repeating the truth''twice two are four''because of its eternal claim on recognition? |
| 5116 | Must we as pragmatists be radically tough- minded? |
| 5116 | Now in real life what vital benefits is any particular belief of ours most liable to clash with? |
| 5116 | Now what kinds of philosophy do you find actually offered to meet your need? |
| 5116 | Now, what does THINKING ABOUT the experience of these persons come to compared with directly, personally feeling it, as they feel it? |
| 5116 | Of myself? |
| 5116 | Ought we ever not to believe what it is BETTER FOR US to believe? |
| 5116 | Shall the acknowledgment be loud?--or silent? |
| 5116 | Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? |
| 5116 | Suppose he annexed the same consciousness to different souls,| should we, as WE realize OURSELVES, be any the worse for that fact? |
| 5116 | That imitation en masse is there, who can deny? |
| 5116 | The great question is: does it, with our additions, rise or fall in value? |
| 5116 | The really vital question for us all is, What is this world going to be? |
| 5116 | The resultant metaphysical problem now is this: DOES THE MAN GO ROUND THE SQUIRREL OR NOT? |
| 5116 | The search for the more definite influences seems to have started in the question:"Who, or what, is to blame?" |
| 5116 | The world is one-- yes, but HOW one? |
| 5116 | Then all jealousies will disappear; of whom to be jealous? |
| 5116 | Those puritans who answered''yes''to the question: Are you willing to be damned for God''s glory? |
| 5116 | Thus the pragmatic question''What is the oneness known- as? |
| 5116 | Was Cologne cathedral built without an architect''s plan on paper? |
| 5116 | We should be''agents''only, not''principals,''and where then would be our precious imputability and responsibility? |
| 5116 | What can cause me sorrow? |
| 5116 | What can delude him? |
| 5116 | What difference would it practically make to anyone if this notion rather than that notion were true? |
| 5116 | What do believers in the Absolute mean by saying that their belief affords them comfort? |
| 5116 | What do we MEAN by matter? |
| 5116 | What do you mean by''claim''here, and what do you mean by''duty''? |
| 5116 | What does agreement with reality mean? |
| 5116 | What does he desire? |
| 5116 | What does it pragmatically mean to say that this is possible? |
| 5116 | What does this mean pragmatically? |
| 5116 | What experiences will be different from those which would obtain if the belief were false? |
| 5116 | What indeed except the vital benefits yielded by OTHER BELIEFS when these prove incompatible with the first ones? |
| 5116 | What is life eventually to make of itself? |
| 5116 | What is the practical value of the oneness for US? |
| 5116 | What may the word''possible''definitely mean? |
| 5116 | What now actually ARE the other forces which he trusts to co- operate with him, in a universe of such a type? |
| 5116 | What now are the complementary conditions? |
| 5116 | What other kind of truth could there be, for her, than all this agreement with concrete reality? |
| 5116 | What practical difference can it make NOW that the world should be run by matter or by spirit? |
| 5116 | What practical difference will it make?'' |
| 5116 | What shall we call a THING anyhow? |
| 5116 | What sort of design? |
| 5116 | What then would tighten this loose universe, according to the professors? |
| 5116 | What to think? |
| 5116 | What will the unity be known- as? |
| 5116 | What, in short, is the truth''s cash- value in experiential terms?" |
| 5116 | When may a truth go into cold- storage in the encyclopedia? |
| 5116 | When shall I acknowledge this truth and when that? |
| 5116 | When you say a thing is possible, does not that make some farther difference in terms of actual fact? |
| 5116 | When you say that a thing is possible, what difference does it make? |
| 5116 | Where is there any more misery for him? |
| 5116 | Where our ideas can not copy definitely their object, what does agreement with that object mean? |
| 5116 | Where would any special deadness, or crassness, come in? |
| 5116 | Wherein should we suffer loss, then, if we dropped God as an hypothesis and made the matter alone responsible? |
| 5116 | Which human addition has made the best universe of the given stellar material? |
| 5116 | Which is the truer of all these diverse accounts, or of others comparable with them, unless it be the one that finally proves the most satisfactory? |
| 5116 | Who could desire free- will? |
| 5116 | Whom to fear? |
| 5116 | Why does Spencer call out so much reverence in spite of his weakness in rationalistic eyes? |
| 5116 | Why should anything BE? |
| 5116 | Why should it have needed to transform causes and activities into laws of''functional variation''? |
| 5116 | Why should n''t we all of us, rationalists as well as pragmatists, confess this? |
| 5116 | Why should so many educated men who feel that weakness, you and I perhaps, wish to see him in the Abbey notwithstanding? |
| 5116 | Why should we not take them at their face- value? |
| 5116 | Why? |
| 5116 | Will you join the procession? |
| 5116 | Will you trust yourself and trust the other agents enough to face the risk?" |
| 5116 | You can then fling such a word as universe at the whole collection of them, but what matters it? |
| 5116 | and what sort of a designer? |
| 5116 | and when shall it come out for battle? |
| 5116 | or an army? |
| 5116 | or can we treat the absolute edition of the world as a legitimate hypothesis? |
| 5116 | or is an ENS RATIONIS such as space or justice a thing? |
| 5116 | or is it sometimes irrelevant? |
| 5116 | that only one side can be true? |
| 5116 | whom can we punish? |
| 5116 | whom will God punish?'' |
| 8438 | Treason doth never prosper, what''s the reason? 8438 Why will he want it on the supposition that it is not good? |
| 8438 | ( 2) What then is a"moral virtue,"the result of such a process duly directed? |
| 8438 | 1110b What kind of actions then are to be called compulsory? |
| 8438 | 12,"What man is he that lusteth to live?" |
| 8438 | Again, if any and every thing is the object- matter of Imperfect and Perfect Self- Control, who is the man of Imperfect Self- Control simply? |
| 8438 | Again: how does the involuntariness make any difference between wrong actions done from deliberate calculation, and those done by reason of anger? |
| 8438 | And again, if we are to maintain this position, is a man then happy when he is dead? |
| 8438 | And as for actions of perfected self- mastery, what can theirs be? |
| 8438 | And for a test of the formation of the habits we must[ Sidenote(? |
| 8438 | And he is the strongest case of this error who is really a man of great worth, for what would he have done had his worth been less? |
| 8438 | And how can it be a Generation? |
| 8438 | And next, are cases of being unjustly dealt with to be ruled all one way as every act of unjust dealing is voluntary? |
| 8438 | And yet this rule may admit of exceptions; for instance, which is the higher duty? |
| 8438 | Answers are given both to the psychological question,"What is Pleasure?" |
| 8438 | Are we then to break with him instantly? |
| 8438 | Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? |
| 8438 | Are we then to make our friends as numerous as possible? |
| 8438 | But how stands the fact? |
| 8438 | But must they not add that the feeling must be mutually known? |
| 8438 | But on what sort of life is such activity possible? |
| 8438 | But the question next arises, what kind of goods are we to call independent? |
| 8438 | But then, how does the name come to be common( for it is not seemingly a case of fortuitous equivocation)? |
| 8438 | But then, what do they mean whom we quoted first, and how are they right? |
| 8438 | But to the man of Imperfect Self- Control would apply the proverb,"when water chokes, what should a man drink then?" |
| 8438 | But what are"right"acts? |
| 8438 | But where can this be done, if there be no community? |
| 8438 | But why give materials and instruments, if there is no work to do? |
| 8438 | He therefore acts Unjustly: but towards whom? |
| 8438 | How can a man know what is good or best for him, and yet chronically fail to act upon his knowledge? |
| 8438 | How is it then that no one feels Pleasure continuously? |
| 8438 | If all this be true, how will Virtue be a whit more voluntary than Vice? |
| 8438 | If so, we ask, why are the contrary Pains bad? |
| 8438 | If the former, does he mean positive happiness( a)? |
| 8438 | In fact it is what we all, wise and simple, agree in naming"Happiness"( Welfare or Well- being) In what then does happiness consist? |
| 8438 | In like manner whether one should do a service rather to one''s friend or to a good man? |
| 8438 | In what life can man find the fullest satisfaction for his desires? |
| 8438 | Is it not that the mass of mankind mean by Friends those who are useful? |
| 8438 | Is it not"that for the sake of which the other things are done?" |
| 8438 | Is not this the answer? |
| 8438 | Is not this the reason? |
| 8438 | Is not this the solution? |
| 8438 | Is the[ Greek: phronimos] forming plans to attain some particular End? |
| 8438 | May it not be answered, that they share in them only in so far as they please themselves, and conceive themselves to be good? |
| 8438 | May we not say it is impossible? |
| 8438 | May we not say that the necessary bodily Pleasures are good in the sense in which that which is not- bad is good? |
| 8438 | May we not say then, it is"that voluntary which has passed through a stage of previous deliberation?" |
| 8438 | May we not say, that as utility is the motive of the Friendship the advantage conferred on the receiver must be the standard? |
| 8438 | Men such as these then what mere words can transform? |
| 8438 | Must we not admit that the Political Science plainly does not stand on a similar footing to that of other sciences and faculties? |
| 8438 | Or again, may we not say that Pleasures differ in kind? |
| 8438 | Or how can it be kept or preserved without friends? |
| 8438 | Or must we dispute the statements lately made, and not say that Man is the originator or generator of his actions as much as of his children? |
| 8438 | Rhetorica, A summary by T Hobbes, 1655(? |
| 8438 | Since then it is none of the aforementioned things, what is it, or how is it characterised? |
| 8438 | The cobbler is at his last, why? |
| 8438 | The question then arises, who is to fix the rate? |
| 8438 | The"moral virtues and vices"make up what we call character, and the important questions arise:( 1) What is character? |
| 8438 | This leads us back to the question, What is happiness? |
| 8438 | VII And now let us revert to the Good of which we are in search: what can it be? |
| 8438 | Well then, is it Practical Wisdom which in this case offers opposition: for that is the strongest principle? |
| 8438 | What else would you expect? |
| 8438 | What is there then of such a nature? |
| 8438 | What kind of fearful things then do constitute the object- matter of the Brave man? |
| 8438 | What makes[ Greek: nous] to be a true guide? |
| 8438 | What then can this be? |
| 8438 | What then is the Chief Good in each? |
| 8438 | XI Again: are friends most needed in prosperity or in adversity? |
| 8438 | [ Sidenote: IX] A question is raised also respecting the Happy man, whether he will want Friends, or no? |
| 8438 | and to the ethical question,"What is its value?" |
| 8438 | and( 2) How is it formed? |
| 8438 | and,"Is there but one species of Friendship, or several?" |
| 8438 | because, assuming that Pleasure is not good, then Pain is neither evil nor good, and so why should he avoid it? |
| 8438 | but to whom shall they be giving? |
| 8438 | he admits[ Greek: gnomae] to temper the strictness of justness-- is he applying general Rules to particular cases? |
| 8438 | he is exercising[ Greek: nous praktikos] or[ Greek: agsthaesis]--while in each and all he is[ Greek: phronimos]? |
| 8438 | he is then[ Greek: euboulos]--is he passing under review the suggestions of others? |
| 8438 | he is[ Greek: sunetos]--is he judging of the acts of others? |
| 8438 | must it not be in the most honourable? |
| 8438 | nay, will they not be set in a ridiculous light if represented as forming contracts, and restoring deposits, and so on? |
| 8438 | next, can a man deal unjustly by himself? |
| 8438 | or does it come in fact to this, that we can call nothing independent good except the[ Greek: idea], and so the concrete of it will be nought? |
| 8438 | or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind? |
| 8438 | or liberal ones? |
| 8438 | or may we not say at once it is impossible? |
| 8438 | or may we say that some cases are voluntary and some involuntary? |
| 8438 | or only freedom from unhappiness([ Greek: B])? |
| 8438 | or that they are good only up to a certain point? |
| 8438 | or will not such a definition be vague, since different things are hateful and pleasant to different men? |
| 8438 | or, in an election of a general, the warlike qualities of the candidates should be alone regarded? |
| 8438 | or, in other words, what is the highest of all the goods which are the objects of action? |
| 8438 | the man who first gives, or the man who first takes? |
| 8438 | those of justice? |
| 8438 | well then, shall we picture them performing brave actions, withstanding objects of fear and meeting dangers, because it is noble to do so? |
| 8438 | whether one should rather requite a benefactor or give to one''s companion, supposing that both are not within one''s power? |
| 8438 | would it not be a degrading praise that they have no bad desires? |
| 15000 | ''Are you asking me,''he said,''if I know anything good for a fever?'' |
| 15000 | ''Or for hunger?'' |
| 15000 | ''Or for sore eyes?'' |
| 15000 | And if knowledge possesses its object, how can it be knowledge or have any practical, prophetic, or retrospective value? |
| 15000 | And if not, why utterly exclude French- speaking Switzerland, the Channel Islands, Belgium, or Quebec? |
| 15000 | And in so far as he provided for their well- being, would he not have become a good shepherd? |
| 15000 | And why is the sun dark and cold, if it is bright and hot only to animal sensibility? |
| 15000 | Are human things inwardly stable? |
| 15000 | Are they not, in their deepest essence, potentialities and powers? |
| 15000 | Are we made of other clay? |
| 15000 | Are you confident of the permanence and triumph of the things you prize? |
| 15000 | Are you formulating an interest or tracing a sequence of events? |
| 15000 | But are not"conditions"inferred? |
| 15000 | But how should a future life be constituted if it is to satisfy this demand, and how long need it last? |
| 15000 | But if knowledge does not possess its object how can it intend it? |
| 15000 | But is it a law? |
| 15000 | But is it a scientific truth? |
| 15000 | But is it really the office of religion to work upon external powers and extract from them certain calculable effects? |
| 15000 | But what better form of knowledge is this? |
| 15000 | But what could relevance or support be worth if the things to be buttressed were themselves worthless? |
| 15000 | But what, we may ask, is this reality, which we boast to know? |
| 15000 | But why only once? |
| 15000 | By those who created it? |
| 15000 | By whom would the product be enjoyed? |
| 15000 | Could Hebraism spread over the Roman Empire and take the name of Christianity without adding anything to its native inspiration? |
| 15000 | Could passion or habit submit to such regulation? |
| 15000 | Do I know how I open my eyes or how I walk down stairs? |
| 15000 | Do they belong to the eternal in any sense in which the operation of material forces can touch their immortality? |
| 15000 | Do we attain reality by making a silhouette of our dreams? |
| 15000 | Do we marshal arguments against the miraculous birth of Buddha, or the story of Cronos devouring his children? |
| 15000 | Does he deny this? |
| 15000 | Does such a psychology, we may be tempted to ask, constitute scientific knowledge of reality? |
| 15000 | Does the Life of Reason differ from that of convention? |
| 15000 | Everyone has had a father and a mother; but how many have had a friend? |
| 15000 | For are not the gods, too, in eternal travail after their ideal, and is not man a part of the world, and his art a portion of the divine wisdom? |
| 15000 | For how are we supposed to know that what call facts are mere appearances and what we call objects mere creations of thought? |
| 15000 | For how should a man recognise anything useful unless he first had established the end to be subserved and thereby recognised the good? |
| 15000 | For if a man cares nothing for fame, what value has it? |
| 15000 | For what are ideals about, what do they idealise, except natural existence and natural passions? |
| 15000 | Furthermore, how far into the past is patriotism to look? |
| 15000 | Has it, critics should ask, the affinities needed for such intercourse? |
| 15000 | Has the vanity of life hitherto been essential or incidental? |
| 15000 | Having passed through these things once and bequeathed them to posterity, is it not time for each soul to rest? |
| 15000 | How justify in our eyes, let us not say the ways of God, but our own ways?" |
| 15000 | How should a gospel bring glad tidings, save by announcing what was from the beginning native to the heart? |
| 15000 | How, then, live? |
| 15000 | If the total flux is continuous and naturally intelligible, why is the part felt by man so disjointed and opaque? |
| 15000 | If you have seen the world, if you have played your game and won it, what more would you ask for? |
| 15000 | Imagine those aristocratic influences removed, and would any head be lifted above a dead level of infinite dulness and vulgarity? |
| 15000 | In this vital labour, we may ask, is nutrition or reproduction the deeper function? |
| 15000 | In what measure are they an independent play of expression, a quasi- musical, quasi- mathematical veil interposed between reflection and existence? |
| 15000 | In what measure do inflection and syntax represent anything in the subject- matter of discourse? |
| 15000 | In what order and with what emphasis would they be recounted? |
| 15000 | In which of its adventures would the human race, reviewing its whole experience, acknowledge a progress and a gain? |
| 15000 | In which quarter should he continue to place the object of his worship? |
| 15000 | Is Alsace- Lorraine beyond the pale of French patriotism? |
| 15000 | Is Charlemagne one of the glories of French history? |
| 15000 | Is Tahiti a part of his"country"? |
| 15000 | Is an Algerian Moor or a native of Tonquin his true fellow- citizen? |
| 15000 | Is it Julius Cæsar or Vicingetorix that is to warm the patriotic heart? |
| 15000 | Is it Napoleon''s life- long soliloquy? |
| 15000 | Is it a verification of truth in sense? |
| 15000 | Is it an art, like empiric medicine, and merely a dubious and mystic industry? |
| 15000 | Is it at last the true metaphysics? |
| 15000 | Is it humane, is it rational, is it representative? |
| 15000 | Is it not a commonplace of the schools that to form abstract ideas is the prerogative of man''s reason? |
| 15000 | Is it not as dear to its inhabitants? |
| 15000 | Is it not our substance? |
| 15000 | Is it not the makeshift of a mind overloaded with its experience, the trick of an eye that can not master a profuse and ever- changing world? |
| 15000 | Is it simply corroboration that we look for? |
| 15000 | Is it the mind that controls the bewildered body and points out the way to physical habits uncertain of their affinities? |
| 15000 | Is it the supervising wisdom of consciousness that guides me in these acts? |
| 15000 | Is it to be lamented that we are not all Jews? |
| 15000 | Is it what a telepathic poet, a complete Browning, might reconstruct? |
| 15000 | Is not abstraction a method by which mortal intelligence makes haste? |
| 15000 | Is not one country as much a country as another? |
| 15000 | Is not thought with all its products a part of experience? |
| 15000 | Is such a reduplication of earthly society at all credible? |
| 15000 | Is there a spirituality really wiser than common- sense? |
| 15000 | Is this possible? |
| 15000 | Language is a wonderful and pliant medium, and why should it not lend itself to imposture? |
| 15000 | May not the sceptic justly contend that nothing is so unknown and indeed unknowable as this pretended object of knowledge? |
| 15000 | Might not any moment of eternity bring the unimagined contradiction, and shake the dreaming god? |
| 15000 | Mind- stuff, we are given to understand, is diffused in a medium corresponding to apparent space( what else would a real space be? |
| 15000 | Must not sense, if it be the only reality, be sentient sometimes of the ideal? |
| 15000 | Must unworldliness be either fanatical or mystical? |
| 15000 | On the other hand the same politicians are the avowed agents of a quite patent iniquity; for what is their ideal? |
| 15000 | Or is a Frenchman rather to love the colonies by way of compensation? |
| 15000 | Or is it merely a bit of satire, a ray from a literary flashlight, giving a partial clearness for a moment to certain jumbled memories? |
| 15000 | Or shall we say that the real goal is at an infinite distance and unimaginable by us, and useless, therefore, for understanding anything? |
| 15000 | Or was America, as Hegel believed, ideally superfluous, the absolute having become self- conscious enough already in Prussia? |
| 15000 | Or what must the system of signals and the reproductive habit in a brain be, for it to co- ordinate instinctive movements, learn tricks, and remember? |
| 15000 | Or, to put the corresponding moral question, is the body or the state the primary good? |
| 15000 | People shudder at the system of castes which prevails in India; but is not every family a little caste? |
| 15000 | Shall all eternity and all existence be for the sake of what is happening here to- day, and to me? |
| 15000 | Shall these diagrams drawn in fancy, this system of signals in thought, be the Absolute Truth dwelling within us? |
| 15000 | Shall we strive manfully to the top of this particular wave, on the ground that its foam is the culmination of all things for ever? |
| 15000 | Sheep are providentially designed for men; but why not also for wolves, and men for worms and microbes? |
| 15000 | So if I ask, Is four really twice two? |
| 15000 | The light of day is itself beautiful; but would not the loss be terrible if no other light were ever suffered to shine? |
| 15000 | They deal with the secondary question What ought I to do? |
| 15000 | Thus Horace says: Quis_ multa_ gracilis te puer in_ rosa_ perfusis liquidis urget odoribus_ grato_, Pyrrha, sub_ antro_? |
| 15000 | To which part should he turn for support? |
| 15000 | Was Alexander''s country Macedon or Greece? |
| 15000 | Was General Lee''s the United States or Virginia? |
| 15000 | Was a man assigned to his family because he belonged to it in spirit, or can he choose another? |
| 15000 | Was it a progress in competence, understanding, and happiness? |
| 15000 | Was it necessary to sit down, like the Orient, in perpetual flux and eternal apathy? |
| 15000 | Was it possible to try again? |
| 15000 | Was this event favourable to the life of Reason? |
| 15000 | We know that life is a dream, and how should thinking be more? |
| 15000 | What antecedent interest does mechanical art subserve? |
| 15000 | What are the forms it takes, and in what sense is it a part or an expression of reason? |
| 15000 | What concomitants does the word"horse"involve in actual sentience? |
| 15000 | What could be more proper than that the whole worth of ideas should be ideal? |
| 15000 | What direct acceptable contribution does it make to the highest good? |
| 15000 | What else should a practical and moral philosophy concern itself with, except the governance and betterment of the real world? |
| 15000 | What idea, we may well ask ourselves, did these modern philosophers entertain regarding the pretensions of ancient and mediæval metaphysics? |
| 15000 | What indirect influence does it exert on other activities? |
| 15000 | What induces him to arrest that image, to mark its associates, and to recognise them with alacrity? |
| 15000 | What is the basis of this conviction? |
| 15000 | What is the goal of your endeavour? |
| 15000 | What is the initial and commanding ideal of life by which all industrial developments are to be proved rational or condemned as vain? |
| 15000 | What is the secret of this ineptitude? |
| 15000 | What is this Mind, this machine existing prior to existence? |
| 15000 | What must the seed of animals contain, for instance, to be the ground, as it notoriously is, for every physical and moral property of the offspring? |
| 15000 | What other purpose could the world have than to express the formula according to which it was being generated? |
| 15000 | What possible objects are there for faith except objects of a possible experience? |
| 15000 | What pre- established harmony is this between the spinning cerebral silkworm and nature''s satins and brocades? |
| 15000 | What principles of selection guide mental growth? |
| 15000 | What relation, then, does this great business of the soul, which we call religion, bear to the Life of Reason? |
| 15000 | What sacrifices, if any, does it impose? |
| 15000 | What shall we say of this Christian dream? |
| 15000 | What sort of pleasures, arts, and sciences would those grimy workmen have time and energy for after a day of hot and unremitting exertion? |
| 15000 | What sort of religion would fill their Sabbaths and their dreams? |
| 15000 | What teaches the child to distinguish the nurse''s breast from sundry blank or disquieting presences? |
| 15000 | What themes would prevail in such an examination of heart? |
| 15000 | What then is gained by oppressing its genius or by seeking to destroy it altogether? |
| 15000 | What understanding had they of the spirit in which the natural organs of reason had been exercised and developed in those schools? |
| 15000 | What we call museums-- mausoleums, rather, in which a dead art heaps up its remains-- are those the places where the Muses intended to dwell? |
| 15000 | What would sacrifice be but a risky investment if it did not redeem us from the love of those things which it asks us to surrender? |
| 15000 | What would you have? |
| 15000 | What, for instance, is the reality of Napoleon? |
| 15000 | When Homer mentions an object, how does he render it poetical? |
| 15000 | Whence fetch this seminal force and creative ideal? |
| 15000 | Whence this profound aversion to so beautiful and fruitful a universe? |
| 15000 | Who has not attributed some little romance to the passer- by? |
| 15000 | Who would not be ashamed to acknowledge or to propose so inhuman an action? |
| 15000 | Who, as he watched a cat basking in the sun, has not passed into that vigilant eye and felt all the leaps potential in that luxurious torpor? |
| 15000 | Why does each melt away and become a mockery at the first approach of reflection? |
| 15000 | Why does religion, so near to rationality in its purpose, fall so far short of it in its texture and in its results? |
| 15000 | Why dwell, we say to ourselves, on our stammerings and failures? |
| 15000 | Why has man''s conscience in the end invariably rebelled against naturalism and reverted in some form or other to a cultus of the unseen? |
| 15000 | Why is that sensuous optimism we may call Greek, or that industrial optimism we may call American, such a thin disguise for despair? |
| 15000 | Why should each, made evil now only by an adventitious appellation or a contrary fate, not vindicate its own ideal? |
| 15000 | Why should not discourse, then, have nothing but truth in its import and nothing but beauty in its form? |
| 15000 | Why should not every impulse expand in a congenial paradise? |
| 15000 | Why should the only intelligible philosophy seem to defeat reason and the chief means of benefiting mankind seem to blast our best hopes? |
| 15000 | Why should we not look on the universe with piety? |
| 15000 | Why should we smile at the inscription in Westminster Abbey which calls the inventor of the spinning- jenny one of the_ true_ benefactors of mankind? |
| 15000 | Why this persistent adoration of a character that is the extreme negation of all that these good souls inwardly value and outwardly pursue? |
| 15000 | Why, then, denounce them? |
| 15000 | Why, then, is nature dead, although it swarms with living organisms, if every part is not obviously animate? |
| 15000 | Why, we may ask, did these forms assert themselves here? |
| 15000 | Would Caesar recognise himself in the current notions of him, drawn from some school- history, or perhaps from Shakespeare''s satirical portrait? |
| 15000 | Would Christ recognise himself upon our altars, or in the romances about him constructed by imaginative critics? |
| 15000 | Would he not have identified himself with their interests to this extent, that their total extinction or discomfiture would alarm him also? |
| 15000 | Would mankind be anything but a trivial, sensuous, superstitious, custom- ridden herd? |
| 15000 | Would not their primeval enemy defend them? |
| 15000 | Yet in what, psychologically considered, does understanding a word consist? |
| 15000 | Yet what is the France a Frenchman is to think of and love? |
| 15000 | Yet what is the root of all this idealism? |
| 15000 | Yet what would Christianity be without them? |
| 15000 | [ Sidenote: But from what shall we be redeemed?] |
| 15000 | [ Sidenote: Can the immediate be meant?] |
| 15000 | [ Sidenote: Can the transcendent be known?] |
| 15000 | [ Sidenote: Is current civilisation a good?] |
| 15000 | [ Sidenote: Is the subject- matter of psychology absolute being?] |
| 15000 | [ Sidenote: Is there a third course?] |
| 15000 | [ Sidenote: Is thought a bridge from sensation to sensation?] |
| 15000 | [ Sidenote: Might it not convey what it is best to know?] |
| 15000 | [ Sidenote: Who shall found the universal commonwealth?] |
| 15000 | everything in experience submits to be measured by it? |
| 15000 | without having answered the primary question, What ought to be? |
| 58559 | ''Do you desire,''said Socrates,''the reputation of a good musician? |
| 58559 | ''In what sense,''says Epictetus,''are some things said to be according to our nature, and others contrary to it? |
| 58559 | ''My father,''said Calas,''can you yourself bring yourself to believe that I am guilty?'' |
| 58559 | And for how long a time? |
| 58559 | And how sedate and moderate is commonly their grief at an execution? |
| 58559 | And if it does so in this one case, I would ask, why not in every other? |
| 58559 | And is it possible that in the whole of life these virtues should fail of attaining it? |
| 58559 | And, secondly, by what power or faculty in the mind is it, that this character, whatever it be, is recommended to us? |
| 58559 | Are not the words, which in all languages express reality or existence, directly opposed to those which express thought, or conception only? |
| 58559 | Are you in adversity? |
| 58559 | Are you in earnest resolved never to barter your liberty for the lordly servitude of a court, but to live free, fearless, and independent? |
| 58559 | Are you in prosperity? |
| 58559 | Ask any man of common acuteness, What relation is expressed by the preposition_ above_? |
| 58559 | Because he is great, should he be weak, or unjust, or barbarous? |
| 58559 | Because men are little, ought they to be allowed either to be dissolute without punishment or virtuous without reward? |
| 58559 | But on the contrary, when we condole with our friends in their afflictions, how little do we feel, in comparison of what they feel? |
| 58559 | But what makes this{ 120} difference? |
| 58559 | But what were the talents and virtues by which he acquired this great reputation? |
| 58559 | But why do we make this difference, since, if there is no fault in the one, neither is there any merit in the other? |
| 58559 | But you, on the bed of death, can you dare to represent to Him your fatigues and the daily hardships of your employment? |
| 58559 | By the preposition_ below_? |
| 58559 | Can there be any shame in that distress which is brought upon us without any fault of our own, and in which we behave with perfect propriety? |
| 58559 | Can there be greater barbarity, for example, than to hurt an infant? |
| 58559 | Do either refuse their presents? |
| 58559 | Do not you know that by doing so, as the foot ceases to be a foot, so you cease to be man?'' |
| 58559 | Do they imagine that their stomach is better or their sleep sounder in a palace than in a cottage? |
| 58559 | Do you wish to educate your children to be dutiful to their parents, to be kind and affectionate to their brothers and sisters? |
| 58559 | Does not Cicero, does not Seneca understand this doctrine in the same manner as Aristotle has represented it? |
| 58559 | Does the earth pour forth an exuberant harvest? |
| 58559 | Does the vine yield a plentiful vintage? |
| 58559 | First, wherein does virtue consist? |
| 58559 | For to what purpose is all the toil and bustle of this world? |
| 58559 | From the height of his greatness ought God to behold those melancholy events as a fantastical amusement, without taking any share in them? |
| 58559 | How are the unfortunate relieved when they have found out a person to whom they can communicate the cause of their sorrow? |
| 58559 | How far may an agreeable irony be carried, and at what precise point it begins to degenerate into a detestable lie? |
| 58559 | How grieved at their disappointment? |
| 58559 | How hearty are the acclamations of the mob, who never bear any envy to their superiors, at a triumph or a public entry? |
| 58559 | How keen are we for their success? |
| 58559 | How many great qualities must that writer possess, who can thus render his very faults agreeable? |
| 58559 | How many people ruin themselves by laying out money on trinkets of frivolous utility? |
| 58559 | How much are we animated by that high- spirited generosity which directs them? |
| 58559 | How much ought you to lend him? |
| 58559 | How, therefore, could the imagination ever conceive so ponderous a body to be naturally endowed with so dreadful a movement? |
| 58559 | I would ask, therefore, how it is, that, according to this system, we approve or disapprove of proper or improper approbation? |
| 58559 | If this person had been carried to another river, would he not readily have called it a river? |
| 58559 | If you ought to attend him, how long ought you to attend him? |
| 58559 | If your benefactor attended you in your sickness, ought you to attend him in his? |
| 58559 | If your friend lent you money in your distress, ought you to lend him money in his? |
| 58559 | Is any resentment so keen as what follows the quarrels of lovers, or any love so passionate as what attends their reconcilement? |
| 58559 | Is it by nature, or by experience, that we learn to distinguish between simple and compound Sensations of this kind? |
| 58559 | Is it in depriving them of the frivolous good offices, which, had their friendship continued, they might have expected from one another? |
| 58559 | Is it to supply the necessities of nature? |
| 58559 | Now, or to- morrow, or next month? |
| 58559 | On the contrary, what civil policy can be so ruinous and destructive as the vices of men? |
| 58559 | The first question which we ask is, What has befallen you? |
| 58559 | The same time which he attended you, or longer, and how much longer? |
| 58559 | To what obstruction, from within or from without, could this be owing? |
| 58559 | To what purpose should we trouble ourselves about the world in the moon? |
| 58559 | Was it by his extensive knowledge, by his exquisite judgment, or by his heroic valour? |
| 58559 | We can still ask him, What have you done? |
| 58559 | What actual service can you produce, to entitle you to so great a recompense? |
| 58559 | What are the pangs of a mother, when she hears the moanings of her infant that during the agony of disease can not express what it feels? |
| 58559 | What are you? |
| 58559 | What author could enumerate and ascertain these and all the other infinite varieties which this sentiment is capable of undergoing? |
| 58559 | What can be added to the happiness of the man who is in health, who is out of debt, and has a clear conscience? |
| 58559 | What different ideas are formed in different nations concerning the beauty of the human shape and countenance? |
| 58559 | What institution of government could tend so much to promote the happiness of mankind as the general prevalence of wisdom and virtue? |
| 58559 | What is that like? |
| 58559 | What is the reward most proper for encouraging industry, prudence, and circumspection? |
| 58559 | What reward is most proper for promoting the practice of truth, justice, and humanity? |
| 58559 | What so great happiness as to be beloved, and to know that we deserve to be beloved? |
| 58559 | What so great misery as to be hated, and to know that we deserve to be hated? |
| 58559 | What sorrow and compassion for the sufferings of the innocent, and what furious resentment against the success of the oppressor? |
| 58559 | What sort of a thing can that be? |
| 58559 | What then should we imagine must be the heart of a parent who could injure that weakness which even a furious enemy is afraid to violate? |
| 58559 | What then, it may be said, has brought them into such universal disrepute among us? |
| 58559 | What various and opposite forms are deemed beautiful in different species of things? |
| 58559 | When is it that secrecy and reserve begin to grow into dissimulation? |
| 58559 | When ought you to lend him? |
| 58559 | When we read in history concerning actions of proper and beneficent greatness of mind, how eagerly do we enter into such designs? |
| 58559 | Whether faith ought to be kept with heretics? |
| 58559 | Who does not abhor excessive malice, excessive selfishness, or excessive resentment? |
| 58559 | Who ever thought of calling the sense of seeing black or white, the sense of hearing loud or low, or the sense of tasting sweet or bitter? |
| 58559 | Who had ever less humanity, or more public spirit, than the celebrated legislator of Muscovy? |
| 58559 | Who ought to reap the harvest? |
| 58559 | Who starve, and who live in plenty? |
| 58559 | Who wonders at the machinery of the opera- house who has once been admitted behind the scenes? |
| 58559 | Why should we be more ashamed to weep than to laugh before company? |
| 58559 | Why then do you complain? |
| 58559 | Wilt not thou say, O beloved city of God?'' |
| 58559 | With what curious attention does a naturalist examine a singular plant, or a singular fossil, that is presented to him? |
| 58559 | Would you desire in the same manner to be thought capable of serving your country either as a general or as a statesman? |
| 58559 | Yet what did those calamities amount to? |
| 58559 | Yet wherein does the atrocity of this so much abhorred injury consist? |
| 58559 | Yet why should he make an apology more than any other person? |
| 58559 | Yet why should it not, if we hate and detest them because they are the natural and proper objects of hatred and detestation? |
| 58559 | can you dare to solicit Him for any recompense? |
| 58559 | or can you fulfil the obligation of gratitude, by making a return of a different kind? |
| 58559 | or how could this obstruction, if it ever had subsisted, have ever been removed? |
| 58559 | to what purpose imagine a new power of perception in order to account for those sentiments? |
| 58559 | what is the end of avarice and ambition, of the pursuit of wealth, of power, and pre- eminence? |
| 52090 | How can we define a being whose nature is absolutely unknown to us? |
| 52090 | In a word, would it be absolutely impossible to teach the ape a language? 52090 What was man before the invention of words and the knowledge of language? |
| 52090 | Who can be sure that the reason for man''s existence is not simply the fact that he exists? |
| 52090 | ; mais quel fruit, je vous prie, a- t- on retiré de leurs profondes méditations et de tous leurs ouvrages? |
| 52090 | A présent, comment définirons- nous la loi naturelle? |
| 52090 | Again, is it not thus, by removing cataract, or by injecting the Eustachian canal, that sight is restored to the blind, or hearing to the deaf? |
| 52090 | And whence again, comes this disposition, if not from nature? |
| 52090 | But how did the springs of Stahl''s machine get out of order so soon? |
| 52090 | But if the causes of imbecility, insanity, etc., are not obvious, where shall we look for the causes of the diversity of all minds? |
| 52090 | But is this defect so essential to the structure that it could never be remedied? |
| 52090 | But is this objection, or rather this assertion, based on observation? |
| 52090 | But who can say whether the solids contribute more than the fluids to this movement or vice versa? |
| 52090 | But who was the first to speak? |
| 52090 | But, on the other hand, what would be the use of the most excellent school, without a matrix perfectly open to the entrance and conception of ideas? |
| 52090 | Car de quelles plus fortes armes pourrait- on terrasser les athées? |
| 52090 | Ce qui se passe alors dans certains organes, vient- il de la nature même de ces organes? |
| 52090 | Comment ceux de la machine de Stahl se sont- ils sitôt détraqués? |
| 52090 | Comment peut- on définir un être do nt la nature nous est absolument inconnue? |
| 52090 | Could it feel so keenly the beauties of the pictures drawn for it, unless it discovered their relations? |
| 52090 | Could not the device which opens the Eustachian canal of the deaf, open that of apes? |
| 52090 | Could the organism then suffice for everything? |
| 52090 | D''un autre côté, l''embarras d''une explication doit- elle contrebalancer un fait? |
| 52090 | De quel côté tenait- il si fort à Mrs. de Port- Royal? |
| 52090 | Do you ask for further observations? |
| 52090 | Does the light of reason allow us in good faith to admit such conjectures? |
| 52090 | Does the result of jaundice surprise you? |
| 52090 | Does this bring gain or loss? |
| 52090 | En avons- nous quelqu''une qui nous convainque que l''homme seul a été éclairé d''un rayon refusé à tous les autres animaux? |
| 52090 | Est- ce là ce Raion de l''Essence suprème, Que l''on nous peint si lumineux? |
| 52090 | Est- ce là cet Esprit survivant à nous même? |
| 52090 | Est- il sûr qu''il n''y en a point par les nerfs? |
| 52090 | Et d''où nous vient encore cette disposition, si ce n''est de la nature? |
| 52090 | Et pourquoi Stahl n''aurait- il pas été encore plus favorisé de la nature en qualité d''homme, qu''en qualité de chimiste et de praticien? |
| 52090 | For finally, even if man alone had received a share of natural law, would he be any less a machine for that? |
| 52090 | For what stronger weapons could there be with which to overthrow atheists? |
| 52090 | For whence come, I ask, skill, learning, and virtue, if not from a disposition that makes us fit to become skilful, wise and virtuous? |
| 52090 | Furthermore, who can be sure that the reason for man''s existence is not simply the fact that he exists? |
| 52090 | Have we ever had a single experience which convinces us that man alone has been enlightened by a ray denied all other animals? |
| 52090 | How can human nature be known, if we may not derive any light from an exact comparison of the structure of man and of animals? |
| 52090 | How can we define a being whose nature is absolutely unknown to us? |
| 52090 | If beings are but machines, why do they grant a natural law, an internal sense, a kind of dread? |
| 52090 | If it is clear that these activities can not be performed without intelligence, why refuse intelligence to these animals? |
| 52090 | If reason is the slave of a depraved or mad desire, how can it control the desire? |
| 52090 | If there were not an internal cord which pulled the external ones, whence would come all these phenomena? |
| 52090 | Ignorez- vous que telle est la teinte des humeurs, telle est celle des objets, au moins par rapport à nous, vains jouets de mille illusions? |
| 52090 | In a word, would it be absolutely impossible to teach the ape a language? |
| 52090 | In truth, what is the use of writing a ponderous volume to prove a doctrine which became an axiom three thousand years ago? |
| 52090 | In your turn, observe the polyp of Trembley:{52} does it not contain in itself the causes which bring about regeneration? |
| 52090 | Is not this a clear inconsistency in the partisans of the simplicity of the mind? |
| 52090 | Is the circulation too quick? |
| 52090 | Is the soul too much excited? |
| 52090 | L''organisation suffirait- elle donc a tout? |
| 52090 | La circulation se fait- elle avec trop de vitesse? |
| 52090 | La meilleure volonté d''un amant épuisé, les plus violents désirs lui rendront- ils sa vigueur perdue? |
| 52090 | La même mécanique, qui ouvre le canal d''Eustachi dans les sourds, ne pourrait- il le déboucher dans les singes? |
| 52090 | Le mouvement semble- t- il perdu sans ressource? |
| 52090 | Lequel l''emporte, de la perte ou du gain? |
| 52090 | Luzac sums up the preceding facts by saying:"Here are a great many facts, but what is it they prove? |
| 52090 | Mais aussi quel serait le fruit de la plus excellente école, sans une matrice parfaitement ouverte à l''entrée ou à la conception des idées? |
| 52090 | Mais ce vice est- il tellement de conformation, qu''on n''y puisse apporter aucun remède? |
| 52090 | Mais cette objection, ou plutôt cette assertion est- elle fondée sur l''expérience, sans laquelle un philosophe peut tout rejeter? |
| 52090 | Mais quel plus grand ridicule que celui de notre auteur? |
| 52090 | Mais qui a parlé le premier? |
| 52090 | Mais qui peut dire si les solides contribuent à ce jeu, plus que les fluides, et vice versa? |
| 52090 | Merely an obstruction in the spleen, in the liver, an impediment in the portal vein? |
| 52090 | N''est ce pas encore ainsi qu''en abattant la cataracte, ou en injectant le canal d''Eustachi, on rend la vue aux aveugles, et l''ouie aux sourds? |
| 52090 | N''est- ce pas machinalement que le corps se retire, frappé de terreur à l''aspect d''un précipice inattendu? |
| 52090 | N''est- ce pas une contradiction manifeste dans les partisans de la simplicité de l''esprit? |
| 52090 | Now how shall we define natural law? |
| 52090 | Pourquoi cela, si ce n''est par un vice des organes de la parole? |
| 52090 | Pourquoi donc l''éducation des singes serait- elle impossible? |
| 52090 | Pourquoi donc n''estimerais- je pas autant ceux qui ont des qualités naturelles, que ceux qui brillent par des vertus acquises, et comme d''emprunt? |
| 52090 | Pourquoi la vue ou la simple idée d''une belle femme nous cause- t- elle des mouvements et des désirs singuliers? |
| 52090 | Pourquoi ne pourrait- il enfin, à force de soins, imiter, à l''exemple des sourds, les mouvemens nécessaires pour prononcer? |
| 52090 | Pourquoi? |
| 52090 | Pourquoi? |
| 52090 | Pourquoi? |
| 52090 | Pourrait- elle si bien sentir les beautées des tableaux qui lui sont tracés, sans en découvrir les rapports? |
| 52090 | Qu''était l''homme, avant l''invention des mots et la connaissance des langues? |
| 52090 | Que dirais- je de nouveau sur ceux qui s''imaginent être transformés en loups- garous, en coqs, en vampires, qui croient que les morts les sucent? |
| 52090 | Que fallait- il à Caius Julius, à Sénèque, à Pétrone pour changer leur intrépidité en pusillanimité ou en poltronnerie? |
| 52090 | Que nous diraient les autres, et surtout les théologiens? |
| 52090 | Que répondre en effet à un homme qui dit? |
| 52090 | Que savons- nous plus de notre destinée, que de notre origine? |
| 52090 | Que voit- on? |
| 52090 | Quel est l''animal qui mourrait de faim au milieu d''une rivière de lait? |
| 52090 | Quelle utilité, en effet, de faire un gros livre, pour prouver une doctrine qui était érigée en axiome il y a trois mille ans? |
| 52090 | Qui a inventé les moyens de mettre à profit la docilité de notre organisation? |
| 52090 | Qui a été le premier précepteur du genre human? |
| 52090 | Qui sait d''ailleurs si la raison de l''existence de l''homme ne serait pas dans son existence même? |
| 52090 | S''il est évident qu''elles ne peuvent se faire sans intelligence, pourquoi la refuser à ces animaux? |
| 52090 | S''il n''y avait une corde interne qui tirât ainsi celles du dehors, d''où viendraient tous ces phénomènes? |
| 52090 | Si la raison est esclave d''un sens dépravé, ou en fureur, comment peut- elle le gouverner? |
| 52090 | Thus with such help of nature and art, why should not a man be more grateful, more generous, more constant in friendship, stronger in adversity? |
| 52090 | Voulez vous de nouvelles observations? |
| 52090 | What animal would die of hunger in the midst of a river of milk? |
| 52090 | What do we see? |
| 52090 | What is the reason for this, except some defect in the organs of speech? |
| 52090 | What more do we know of our destiny than of our origin? |
| 52090 | What was man before the invention of words and the knowledge of language? |
| 52090 | What was needed to change the bravery of Caius Julius, Seneca, or Petronius into cowardice or faintheartedness? |
| 52090 | What will be the consequences of this supposition? |
| 52090 | Which was the side by which he was so strongly attached to Messieurs of Port Royal? |
| 52090 | Who invented the means of utilizing the plasticity of our organism? |
| 52090 | Who was the first teacher of the human race? |
| 52090 | Why might not the monkey, by dint of great pains, at last imitate after the manner of deaf mutes, the motions necessary for pronunciation? |
| 52090 | Why should I stop to speak of the man who imagines that his nose or some other member is of glass? |
| 52090 | Why then should I not esteem men with good natural qualities as much as men who shine by acquired and as it were borrowed virtues? |
| 52090 | Why then should the education of monkeys be impossible? |
| 52090 | Why? |
| 52090 | Why? |
| 52090 | car enfin quand l''homme seul aurait reçu en partage la loi naturelle, en serait- il moins une machine? |
| 52090 | en un mot serait- il absolument impossible d''apprendre une langue à cet animal? |
| 52090 | et qu''ainsi c''est tomber dans Scilla pour vouloir éviter Caribde? |
| 52090 | n''est- ce pas machinalement qu''agissent tous les sphincters de la vessie, du rectum, etc.? |
| 52090 | n''est- ce pas machinalement que les pores de la peau se ferment en hiver, pour que le froid ne pénètre pas l''intérieur des vaisseaux? |
| 52090 | ne contient- il pas en soi les causes qui donnent lieu à sa régénération? |
| 52090 | ne sont pas sensibles, où aller chercher celles de la variété de tous les esprits? |
| 52090 | ou plutôt que m''ont- ils appris? |
| 52090 | peut- on rien refuser à l''observation la plus incontestable?) |
| 52090 | pourquoi la fièvre de mon esprit passe- t- elle dans mes veines? |
| 52090 | que l''estomac se soulève, irrité par le poison, par une certaine quantité d''opium, par tous les émétiques, etc.? |
| 52090 | que la pupille s''étrécit au grand jour pour conserver la rétine, et s''élargit pour voir les objets dans l''obscurité? |
| 52090 | que le coeur a une contraction plus forte que tout autre muscle? |
| 52090 | que le coeur, les artères, les muscles se contractent pendant le sommeil, comme pendant la veille? |
| 52090 | que le poumon fait l''office d''un souflet continuellement exercé? |
| 52090 | que les paupières se baissent à la menace d''un coup, comme on l''a dit? |
| 52090 | que m''apprendront- ils? |
| 52090 | what will they teach me or rather what have they taught me? |
| 52090 | { 5} What could the others, especially the theologians, have to say? |
| 52090 | { 77} Why should not Stahl have been even more favored by nature as a man than as a chemist and a practitioner? |
| 4583 | All the planets, are they not earths, which revolve about the sun? |
| 4583 | And are you so late in perceiving it? |
| 4583 | And by being the first, replied DEMEA, might he not have been sensible of his error? |
| 4583 | And for what reason impose on himself such a violence? |
| 4583 | And have you at last, said CLEANTHES smiling, betrayed your intentions, PHILO? |
| 4583 | And if it requires a cause in both, what do we gain by your system, in tracing the universe of objects into a similar universe of ideas? |
| 4583 | And is the slight, imaginary resemblance of the world to a vegetable or an animal sufficient to establish the same inference with regard to both? |
| 4583 | And these whence? |
| 4583 | And what argument have you against such convulsions? |
| 4583 | And what is this delicacy, I ask, which you blame? |
| 4583 | And what philosophers could possibly submit to so rigid a rule? |
| 4583 | And what say you to the discoveries in anatomy, chemistry, botany?... |
| 4583 | And what shadow of an argument, continued PHILO, can you produce, from your hypothesis, to prove the unity of the Deity? |
| 4583 | And where is the difficulty, replied PHILO, of that supposition? |
| 4583 | And who can doubt of what all men declare from their own immediate feeling and experience? |
| 4583 | And why not become a perfect Anthropomorphite? |
| 4583 | And why not the same, I ask, in the theological and religious? |
| 4583 | And why should man, added he, pretend to an exemption from the lot of all other animals? |
| 4583 | And, after all, what satisfaction is there in that infinite progression? |
| 4583 | Are not the revolutions of the sun also a confirmation, from analogy, of the same theory? |
| 4583 | Are not the satellites moons, which move round Jupiter and Saturn, and along with these primary planets round the sun? |
| 4583 | Are these, which have hitherto been so much insisted on by philosophers, all fallacy, all sophism? |
| 4583 | Are you secretly, then, a more dangerous enemy than CLEANTHES himself? |
| 4583 | Are you so late, says PHILO, in teaching your children the principles of religion? |
| 4583 | Besides, consider, DEMEA: This very society, by which we surmount those wild beasts, our natural enemies; what new enemies does it not raise to us? |
| 4583 | But according to this hypothesis, whence arise the many conveniences and advantages which men and all animals possess? |
| 4583 | But can a conclusion, with any propriety, be transferred from parts to the whole? |
| 4583 | But can we ever reasonably expect greater success in any attempts of this nature? |
| 4583 | But did the retired life, in which he sought for shelter, afford him any greater happiness? |
| 4583 | But further, why may not the material universe be the necessarily existent Being, according to this pretended explication of necessity? |
| 4583 | But how is it conceivable, said DEMEA, that the world can arise from any thing similar to vegetation or generation? |
| 4583 | But how oft do they break their bounds, and cause the greatest convulsions in society? |
| 4583 | But how shall he support this enthusiasm itself? |
| 4583 | But if they were really as unhappy as they pretend, says my antagonist, why do they remain in life?... |
| 4583 | But if we must needs fix on some hypothesis; by what rule, pray, ought we to determine our choice? |
| 4583 | But if we stop, and go no further; why go so far? |
| 4583 | But is a part of nature a rule for another part very wide of the former? |
| 4583 | But is the whole adjustment of means to ends in a house and in the universe so slight a resemblance? |
| 4583 | But might not other particular volitions remedy this inconvenience? |
| 4583 | But what is the consequence? |
| 4583 | But what is this vegetation and generation of which you talk? |
| 4583 | But what, I beseech you, is the object of that curious artifice and machinery, which she has displayed in all animals? |
| 4583 | Can the one opinion be intelligible, while the other is not so? |
| 4583 | Can we reach no further in this subject than experience and probability? |
| 4583 | Can you explain their operations, and anatomise that fine internal structure on which they depend? |
| 4583 | Can you pretend to show any such similarity between the fabric of a house, and the generation of a universe? |
| 4583 | Do n''t you remember, said PHILO, the excellent saying of LORD BACON on this head? |
| 4583 | Do we not find, that it immediately perishes whenever this adjustment ceases, and that its matter corrupting tries some new form? |
| 4583 | Does not the great disproportion bar all comparison and inference? |
| 4583 | For how can an effect, which either is finite, or, for aught we know, may be so; how can such an effect, I say, prove an infinite cause? |
| 4583 | For instance, what if I should revive the old EPICUREAN hypothesis? |
| 4583 | For is it necessary to prove what every one feels within himself? |
| 4583 | For is this a subject in which philosophers can propose to make discoveries especially in so late an age? |
| 4583 | For to what purpose establish the natural attributes of the Deity, while the moral are still doubtful and uncertain? |
| 4583 | For what is there in this subject, which should occasion a different conclusion or inference? |
| 4583 | For what other name can I give them? |
| 4583 | For whence could arise so wonderful a faculty but from design? |
| 4583 | From observing the growth of a hair, can we learn any thing concerning the generation of a man? |
| 4583 | From their parents? |
| 4583 | Have we not the same reason to trace that ideal world into another ideal world, or new intelligent principle? |
| 4583 | Have you ever seen nature in any such situation as resembles the first arrangement of the elements? |
| 4583 | Have you other earths, might he say, which you have seen to move? |
| 4583 | How can any thing, that exists from eternity, have a cause, since that relation implies a priority in time, and a beginning of existence? |
| 4583 | How can we satisfy ourselves without going on in infinitum? |
| 4583 | How could things have been as they are, were there not an original inherent principle of order somewhere, in thought or in matter? |
| 4583 | How is this compatible with that perfect immutability and simplicity which all true Theists ascribe to the Deity? |
| 4583 | How many have scarcely ever felt any better sensations? |
| 4583 | How many lie under the lingering torment of diseases? |
| 4583 | How then does the Divine benevolence display itself, in the sense of you Anthropomorphites? |
| 4583 | I would fain know, how an animal could subsist, unless its parts were so adjusted? |
| 4583 | If no camels had been created for the use of man in the sandy deserts of AFRICA and ARABIA, would the world have been dissolved? |
| 4583 | If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? |
| 4583 | In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men? |
| 4583 | Is a very small part a rule for the universe? |
| 4583 | Is he able, but not willing? |
| 4583 | Is he both able and willing? |
| 4583 | Is he willing to prevent evil, but not able? |
| 4583 | Is it a rule for the whole? |
| 4583 | Is it any thing but a greater sensibility to all the pleasures and pains of life? |
| 4583 | Is it contrary to his intention? |
| 4583 | Is it from the intention of the Deity? |
| 4583 | Is nature in one situation, a certain rule for nature in another situation vastly different from the former? |
| 4583 | Is not Venus another earth, where we observe the same phenomenon? |
| 4583 | Is not such an unequal conduct a plain proof of prejudice and passion? |
| 4583 | Is not the moon another earth, which we see to turn round its centre? |
| 4583 | Is not this a proof, that the religious spirit is not so nearly allied to joy as to sorrow? |
| 4583 | Is the name, without any meaning, of such mighty importance? |
| 4583 | Is there any other rule than the greater similarity of the objects compared? |
| 4583 | Now, as to the manner of thinking; how can we make any comparison between them, or suppose them any wise resembling? |
| 4583 | Objects, which are in general so widely different, ought they to be a standard for each other? |
| 4583 | Omnibus inque locis esse omni tempore praesto? |
| 4583 | Or how can order spring from any thing which perceives not that order which it bestows? |
| 4583 | Or if the tree was once transplanted and propagated, how could it ever afterwards perish? |
| 4583 | Quis pariter coelos omnes convertere? |
| 4583 | Rains are necessary to nourish all the plants and animals of the earth: but how often are they defective? |
| 4583 | Shall we conjecture, that such a contrivance was necessary, without any appearance of reason? |
| 4583 | Shall we say that these circumstances are not necessary, and that they might easily have been altered in the contrivance of the universe? |
| 4583 | The economy of final causes? |
| 4583 | The order, proportion, and arrangement of every part? |
| 4583 | To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him? |
| 4583 | To what degree, therefore, of blind dogmatism must one have attained, to reject such natural and such convincing arguments? |
| 4583 | Was it Nothing? |
| 4583 | What data have you for such extraordinary conclusions? |
| 4583 | What devotion or worship address to them? |
| 4583 | What is the soul of man? |
| 4583 | What more useful than all the passions of the mind, ambition, vanity, love, anger? |
| 4583 | What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe? |
| 4583 | What then shall we pronounce on this occasion? |
| 4583 | What veneration or obedience pay them? |
| 4583 | What was it, then, which determined Something to exist rather than Nothing, and bestowed being on a particular possibility, exclusive of the rest? |
| 4583 | What woe and misery does it not occasion? |
| 4583 | Whence arises the curious structure of an animal? |
| 4583 | Whence can any cause be known but from its known effects? |
| 4583 | Whence can any hypothesis be proved but from the apparent phenomena? |
| 4583 | Where then is the difficulty? |
| 4583 | Where then, cry I to both these antagonists, is the subject of your dispute? |
| 4583 | Why have all men, I ask, in all ages, complained incessantly of the miseries of life?... |
| 4583 | Why is there any misery at all in the world? |
| 4583 | Why must this circumstance, so universal, so essential, be excluded from those numerous and limited deities? |
| 4583 | Why not assert the deity or deities to be corporeal, and to have eyes, a nose, mouth, ears,& c.? |
| 4583 | Why then is any animal ever rendered susceptible of such a sensation? |
| 4583 | Why, then, should we think, that order is more essential to one than the other? |
| 4583 | Would the manner of a leaf''s blowing, even though perfectly known, afford us any instruction concerning the vegetation of a tree? |
| 4583 | You start abstruse doubts, cavils, and objections: You ask me, what is the cause of this cause? |
| 4583 | and must you not instantly ascribe it to some design or purpose? |
| 4583 | and shall we build on that conjecture as on the most certain truth? |
| 4583 | cried DEMEA, interrupting him, where are we? |
| 4583 | cried DEMEA: Whither does your imagination hurry you? |
| 4583 | et omnes Ignibus aetheriis terras suffire feraces? |
| 4583 | how often excessive? |
| 4583 | nay often the absence of one good( and who can possess all?) |
| 4583 | or, why spare my censure, when such principles are advanced, supported by such an authority, before so young a man as PAMPHILUS? |
| 4583 | quae ferramenta? |
| 4583 | quae machinae? |
| 4583 | quae molitio? |
| 4583 | quemadmodum autem obedire et parere voluntati architecti aer, ignis, aqua, terra potuerunt?" |
| 4583 | qui ministri tanti muneris fuerunt? |
| 4583 | qui vectes? |
| 4583 | to a ball, to an opera, to court? |
| 4583 | whence then is evil? |
| 4583 | why not stop at the material world? |
| 4705 | A merchant is desirous of knowing the sum total of his accounts with any person: Why? |
| 4705 | After what manner, therefore, do they belong to self; and how are they connected with it? |
| 4705 | An action, or sentiment, or character is virtuous or vicious; why? |
| 4705 | And how can the floor and roof ever meet, while they are separated by the four walls, that lie in a contrary position? |
| 4705 | And how can we justify to ourselves any belief we repose in them? |
| 4705 | And how distinguish that exactly from a probability? |
| 4705 | And if they were founded on original instincts, coued they have any greater stability? |
| 4705 | And to what end can it serve either for the service of mankind, or for my own private interest? |
| 4705 | And what creature departs more widely, not only from right reason, but from his own character and disposition? |
| 4705 | And why is it contrary, unless it be more shocking than any delicate satire? |
| 4705 | And, Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object? |
| 4705 | Are the changes of our body from infancy to old age more regular and certain than those of our mind and conduct? |
| 4705 | Are they therefore, upon that account, immoral? |
| 4705 | But after what manner does it give pleasure? |
| 4705 | But can anything be imagined more absurd and contradictory than this reasoning? |
| 4705 | But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? |
| 4705 | But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects Of EDUCATION? |
| 4705 | But farther, what must become of all our particular perceptions upon this hypothesis? |
| 4705 | But in what manner? |
| 4705 | But is property, or right, or obligation, intelligible, without an antecedent morality? |
| 4705 | But may not the sense of morality or duty produce an action, without any other motive? |
| 4705 | But shall we say upon that account, that the wine is harmonious, or the music of a good flavour? |
| 4705 | But then I ask, if the removal of design be able entirely to remove the passion of love and hatred? |
| 4705 | But what do we mean by impossible? |
| 4705 | But what have I here said, that reflections very refined and metaphysical have little or no influence upon us? |
| 4705 | But what makes the end agreeable? |
| 4705 | But what passion? |
| 4705 | But who will assert, that this is the only foundation of justice? |
| 4705 | Can he give any definition of it, that will not be the same with that of causation? |
| 4705 | Do the children arise from this copulation more uniformly, than does the parents care for their safety and preservation? |
| 4705 | Do you conceive any thing but merely that perception? |
| 4705 | Do you therefore mean that it takes not the points in the same order and by the same rule, as is peculiar and essential to a right line? |
| 4705 | Does it arise from an impression of sensation or of reflection? |
| 4705 | Does it discover a relation or a matter of fact? |
| 4705 | For can any one conceive a passion of a yard in length, a foot in breadth, and an inch in thickness? |
| 4705 | For from what impression coued this idea be derived? |
| 4705 | For how can an impression represent a substance, otherwise than by resembling it? |
| 4705 | For how few of our past actions are there, of which we have any memory? |
| 4705 | For how is it possible we can separate what is not distinguishable, or distinguish what is not different? |
| 4705 | For if they can not, what possibly can become of them? |
| 4705 | For is it more certain, that two flat pieces of marble will unite together, than that two young savages of different sexes will copulate? |
| 4705 | For supposing such a conjunction, would the indivisible thought exist on the left or on the right hand of this extended divisible body? |
| 4705 | For what does he mean by production? |
| 4705 | For what does reason discover, when it pronounces any action vicious? |
| 4705 | For what if he be my enemy, and has given me just cause to hate him? |
| 4705 | For what is more capricious than human actions? |
| 4705 | For what is the memory but a faculty, by which we raise up the images of past perceptions? |
| 4705 | For what reason? |
| 4705 | For whence should it be derived? |
| 4705 | For why do we blame all gross and injurious language, unless it be, because we esteem it contrary to good breeding and humanity? |
| 4705 | For, who ever thought of forbearing any action, because others might possibly draw false conclusions from it? |
| 4705 | From what causes do I derive my existence, and to what condition shall I return? |
| 4705 | From whence does this proceed, but that the memory in the first case assists the fancy and gives an additional force and vigour to its conceptions? |
| 4705 | Have you any notion of self or substance? |
| 4705 | Here therefore I must ask, What is our idea of a simple and indivisible point? |
| 4705 | How can he prove to me, for instance, that two right lines can not have one common segment? |
| 4705 | How do we separate this impossibility from an improbability? |
| 4705 | How else coued any thing exist without length, without breadth, or without depth? |
| 4705 | How is it possible they coued ever become objects of pride, except by means of that transition above- explained? |
| 4705 | How is this to be accounted for? |
| 4705 | How much more when aided by that circumstance? |
| 4705 | How then is it possible, that the same substance can at once be modifyed into that square table, and into this round one? |
| 4705 | How then shall we adjust those principles together? |
| 4705 | I Does it attend us at all times, or does it only return at intervals? |
| 4705 | I JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE? |
| 4705 | I JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE? |
| 4705 | I first ask mathematicians, what they mean when they say one line or surface is EQUAL to, or GREATER or LESS than another? |
| 4705 | I have declared my disapprobation of their systems; and can I be surprized, if they should express a hatred of mine and of my person? |
| 4705 | I therefore ask, Wherein consists the difference betwixt believing and disbelieving any proposition? |
| 4705 | If at intervals, at what times principally does it return, and by what causes is it produced? |
| 4705 | If it be conveyed to us by our senses, I ask, which of them; and after what manner? |
| 4705 | If it be, how can that question have place, concerning the subsistence of self, under a change of substance? |
| 4705 | If they be distinct, what is the difference betwixt them? |
| 4705 | Is it an impression of sensation or of reflection? |
| 4705 | Is it because it is his duty to be grateful? |
| 4705 | Is it in every part without being extended? |
| 4705 | Is it in this particular part, or in that other? |
| 4705 | Is it pleasant, or painful, or indifferent? |
| 4705 | Is it therefore nothing? |
| 4705 | Is self the same with substance? |
| 4705 | Is the indivisible subject, or immaterial substance, if you will, on the left or on the right hand of the perception? |
| 4705 | Now I ask, what idea do we form of these bodies or objects, to which we suppose solidity to belong? |
| 4705 | Now after what manner are they related to ourselves? |
| 4705 | Now it is certain we have an idea of extension; for otherwise why do we talk and reason concerning it? |
| 4705 | Now the question is, after what manner this utility and importance operate upon us? |
| 4705 | Now what idea have we of these bodies? |
| 4705 | Now what impression do oar senses here convey to us? |
| 4705 | Now what is our idea of the moving body, without which motion is incomprehensible? |
| 4705 | On the back or fore side of it? |
| 4705 | On the surface or in the middle? |
| 4705 | Or if it be possible to imagine, that such errors are the sources of all immorality? |
| 4705 | Or if it were, is an exception to a general rule in every case criminal, for no other reason than because it is an exception? |
| 4705 | Or if these colours unite into one, what new colour will they produce by their union? |
| 4705 | Or is it entire in any one part without deserting the rest? |
| 4705 | Or that it is impossible to draw more than one right line betwixt any two points? |
| 4705 | Or, who ever performed any, that he might give rise to true conclusions?] |
| 4705 | Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families? |
| 4705 | Shall the despair of success make me assert, that I am here possest of an idea, which is not preceded by any similar impression? |
| 4705 | Shall we then rest contented with these two relations of contiguity and succession, as affording a complete idea of causation? |
| 4705 | Shall we, then, establish it for a general maxim, that no refined or elaborate reasoning is ever to be received? |
| 4705 | Should it be asked, what proportion these two species of morality bear to each other? |
| 4705 | The next question is, Of what nature are these impressions, and after what manner do they operate upon us? |
| 4705 | The next question, then, should naturally be, how experience gives rise to such a principle? |
| 4705 | The question is, whether these intervals do not afford us the idea of extension without body? |
| 4705 | Under what obligation do I lie of making such an abuse of time? |
| 4705 | WHETHER IT IS BY MEANS OF OUR IDEAS OR IMPRESSIONS WE DISTINGUISH BETWIXT VICE AND VIRTUE, AND PRONOUNCE AN ACTION BLAMEABLE OR PRAISEWORTHY? |
| 4705 | We may well ask, What causes induce us to believe in the existence of body? |
| 4705 | What beings surround me? |
| 4705 | What farther proof can be desired for the present system? |
| 4705 | What farther proof can we desire for the double relation of impressions and ideas? |
| 4705 | What follows? |
| 4705 | What if I be in necessity, and have urgent motives to acquire something to my family? |
| 4705 | What if he be a miser, and can make no use of what I would deprive him of? |
| 4705 | What if he be a profligate debauchee, and would rather receive harm than benefit from large possessions? |
| 4705 | What if he be a vicious man, and deserves the hatred of all mankind? |
| 4705 | What more inconstant than the desires of man? |
| 4705 | What party, then, shall we choose among these difficulties? |
| 4705 | What restraint, therefore, shall we impose on women, in order to counter- balance so strong a temptation as they have to infidelity? |
| 4705 | What then can we look for from this confusion of groundless and extraordinary opinions but error and falshood? |
| 4705 | When it is asked, whether a quick or a slow apprehension be most valuable? |
| 4705 | Where am I, or what? |
| 4705 | Whether shall the red or the blue be annihilated? |
| 4705 | Which of them shall we prefer? |
| 4705 | Who can tell me, for instance, what were his thoughts and actions on the 1st of January 1715, the 11th of March 1719, and the 3rd of August 1733? |
| 4705 | Whose favour shall I court, and whose anger must I dread? |
| 4705 | Why then look any farther, or multiply suppositions without necessity? |
| 4705 | Why? |
| 4705 | Why? |
| 4705 | and on whom have, I any influence, or who have any influence on me? |
| 4705 | but it is in vain to ask, Whether there be body or not? |
| 4705 | in short, what character, or peculiar understanding, is more excellent than another? |
| 4705 | whether a clear head, or a copious invention? |
| 4705 | whether a profound genius, or a sure judgment? |
| 5652 | But what do I see? 5652 This is a defect,"he cries,"but can you believe that it may also appear as an advantage?" |
| 5652 | Where are my natural allies, with whom I may struggle against the ever waxing and ever more oppressive pretensions of modern erudition? 5652 Where are they who are suffering under the yoke of modern institutions?" |
| 5652 | --but over whom? |
| 5652 | A defeat? |
| 5652 | A seeming dance of joy enjoined upon a sufferer? |
| 5652 | Airs of overbearing pride assumed by one who is sick to the backbone? |
| 5652 | Am I therefore to keep silence? |
| 5652 | An accident? |
| 5652 | And are n''t you accustomed to criticism on the part of German philosophers? |
| 5652 | And how would it console a workman who chanced to get one of his limbs caught in the mechanism to know that this oil was trickling over him? |
| 5652 | And is it your own sweet wish, Great Master, to found the religion of the future? |
| 5652 | And now ask yourselves, ye generation of to- day, Was all this composed for you? |
| 5652 | And will not the Meistersingers continue to acquaint men, even in the remotest ages to come, with the nature of Germany''s soul? |
| 5652 | And, thirdly, how does he write his books? |
| 5652 | And, viewed in this light, how does Strauss''s claim to originality appear? |
| 5652 | Answer us here, then, at least: whence, whither, wherefore all science, if it do not lead to culture? |
| 5652 | Are we still Christians? |
| 5652 | At this stage we bring the other side of Wagner''s nature into view: but how shall we describe this other side? |
| 5652 | Belike to barbarity? |
| 5652 | But for whose benefit is this entertainment given? |
| 5652 | But the question,"Are we still Christians?" |
| 5652 | But what is the oil called which trickles down upon the hammers and stampers? |
| 5652 | But what were his feelings withal? |
| 5652 | But where does this imperative hail from? |
| 5652 | But whoever can this Sweetmeat- Beethoven of Strauss''s be? |
| 5652 | But why not, Great Master? |
| 5652 | But would anybody believe that it might equally be a sign of something wanting? |
| 5652 | But, in any case, would not complete annihilation be better than the wretched existing state of affairs? |
| 5652 | Dare ye mention Schiller''s name without blushing? |
| 5652 | Did Nietzsche, perchance, spare the Germans? |
| 5652 | Do you, Master Metaphysician, perhaps intend to instruct the social democrats in the art of getting kicks? |
| 5652 | Does it not seem almost like a fairy tale, to be able to come face to face with such a personality? |
| 5652 | For are we not in the heaven of heavens? |
| 5652 | For do we not all supply each other''s deficiencies? |
| 5652 | For it no one has time-- and yet for what shall science have time if not for culture? |
| 5652 | Granted; but what if the carters should begin building? |
| 5652 | Had he such a purpose, such an ideal, such a direction? |
| 5652 | Had not even Goethe, m his time, once grown tired of attending the rehearsals of his Iphigenia? |
| 5652 | Has not a haven been found for all wanderers on high and desert seas, and has not peace settled over the face of the waters? |
| 5652 | Have we still a religion? |
| 5652 | Hence, if it be intended to regard German erudition as a thing apart, in what sense can German culture be said to have conquered? |
| 5652 | How are they resuscitated? |
| 5652 | How can I still bear it?" |
| 5652 | How can we protect this homeless art through the ages until that remote future is reached? |
| 5652 | How can ye, my worthy Philistines, think of Lessing without shame? |
| 5652 | How could it have been possible for a type like that of the Culture- Philistine to develop? |
| 5652 | How is it possible for any one to remain faithful here, to be completely steadfast? |
| 5652 | How is this possible? |
| 5652 | If now the strains of our German masters''music burst upon a mass of mankind sick to this extent, what is really the meaning of these strains? |
| 5652 | In sooth, Great Master, why have you written such fusty little chapters? |
| 5652 | In this, we have the answer to our first question: How does the believer in the new faith picture his heaven? |
| 5652 | In what other artist do we meet with the like of this, in the same proportion? |
| 5652 | In what work of art, of any kind, has the body and soul of the Middle Ages ever been so thoroughly depicted as in Lohengrin? |
| 5652 | Influence-- the greatest amount of influence-- how? |
| 5652 | Is it a shadow? |
| 5652 | Is it reality? |
| 5652 | Is this a sign that Strauss has never ceased to be a Christian theologian, and that he has therefore never learned to be a philosopher? |
| 5652 | It can not matter so very much, therefore, even if one do give oneself away; for what could not the purple mantle of triumph conceal? |
| 5652 | Let us imagine some one''s falling asleep while reading these chapters-- what would he most probably dream about? |
| 5652 | Let us regard this as one of Wagner''s answers to the question, What does music mean in our time? |
| 5652 | Now, however, our second question must be answered: How far does the courage lent to its adherents by this new faith extend? |
| 5652 | Now, in this world of forms and intentional misunderstandings, what purpose is served by the appearance of souls overflowing with music? |
| 5652 | Now, to whom does this captain of Philistines address these words? |
| 5652 | Or is"new belief"merely an ironical concession to ordinary parlance? |
| 5652 | Really? |
| 5652 | Scaliger used to say:"What does it matter to us whether Montaigne drank red or white wine?" |
| 5652 | Secondly, how far does the courage lent him by the new faith extend? |
| 5652 | See the flashing eyes that glance contemptuously over your heads, the deadly red cheek-- do these things mean nothing to you? |
| 5652 | Should one not answer: Music could not have been born in our time? |
| 5652 | Should real music make itself heard, because mankind of all creatures least deserves to hear it, though it perhaps need it most? |
| 5652 | So the asceticism and self- denial of the ancient anchorite and saint was merely a form of Katzenjammer? |
| 5652 | Surely their object is not the earning of bread or the acquiring of posts of honour? |
| 5652 | This is Wagner''s second answer to the question, What is the meaning of music in our times? |
| 5652 | Thus his thoughts concentrated themselves upon the question, How do the people come into being? |
| 5652 | Was it possible that we were the victims of the same hallucination as that to which our friend had been subjected in his dream? |
| 5652 | We have our culture, say her sons; for have we not our"classics"? |
| 5652 | What can it matter to us whether or not the little chapters were freshly written? |
| 5652 | What does our Culture- Philistinism say of these seekers? |
| 5652 | What is our conception of the universe? |
| 5652 | What is our rule of life? |
| 5652 | What is so generally interesting in them? |
| 5652 | What merit should we then discover in the piety of those whom Strauss calls"We"? |
| 5652 | What part did myth and music play in modern society, wherever they had not been actually sacrificed to it? |
| 5652 | What power is sufficiently influential to deny this existence? |
| 5652 | What secret meaning had the word"fidelity"to his whole being? |
| 5652 | What then does its presence amongst us signify? |
| 5652 | What, for instance, must Alexander the Great have seen in that instant when he caused Asia and Europe to be drunk out of the same goblet? |
| 5652 | Whatever does he do it for? |
| 5652 | Where is that number of souls that I wish to see become a people, that ye may share the same joys and comforts with me? |
| 5652 | Where is the Strauss- Darwin morality here? |
| 5652 | Which of us can exist without the waters of purification? |
| 5652 | Which of us has not soiled his hands and heart in the disgusting idolatry of modern culture? |
| 5652 | Whither, above all, has the courage gone? |
| 5652 | Whither? |
| 5652 | Who among you would renounce power, knowing and having learned that power is evil? |
| 5652 | Who could now persist in doubting the existence of this incomparable skill? |
| 5652 | Who does not hear the voice which cries,"Be silent and cleansed"? |
| 5652 | Who, indeed, will enlighten us concerning this Sweetmeat- Beethoven, if not Strauss himself-- the only person who seems to know anything about him? |
| 5652 | Whoever would have desired to possess the confessions, say, of a Ranke or a Mommsen? |
| 5652 | Why are there no eyes to see, no ears to hear, no hearts to feel, no brains to understand? |
| 5652 | Why did this star seem to him the brightest and purest of all? |
| 5652 | Why is there no male audience in England willing to listen to a manly and daring philosophy? |
| 5652 | Why should one, without further ceremony, immediately think of Christianity at the sound of the words"old faith"? |
| 5652 | Why, pray, art thou there at all? |
| 5652 | Will they not do more than acquaint men of it? |
| 5652 | and Whence? |
| 5652 | and even granting its development, how was it able to rise to the powerful Position of supreme judge concerning all questions of German culture? |
| 5652 | and of what order are his religious documents? |
| 5652 | and where are the Siegfrieds, among you? |
| 5652 | and where are the free and fearless, developing and blossoming in innocent egoism? |
| 5652 | if, for example, the Creator Himself had shared Lessing''s conviction of the superiority of struggle to tranquil possession?" |
| 15877 | To those who ask, Where hast thou seen the gods, or how dost thou comprehend that they exist and so worshipest them? 15877 + How many things without studying nature dost thou imagine, and how many dost thou neglect? 15877 17):What then is that which is able to conduct a man? |
| 15877 | 17)? |
| 15877 | 18)? |
| 15877 | About what am I now employing my own soul? |
| 15877 | Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? |
| 15877 | Alexander and Caius[A] and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? |
| 15877 | Am I doing anything? |
| 15877 | And I say not what is it to the dead, but what is it to the living? |
| 15877 | And all our assent is changeable; for where is the man who never changes? |
| 15877 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which, is according to thy nature? |
| 15877 | And can anything else that is useful be accomplished without change? |
| 15877 | And canst thou take a bath unless the wood undergoes a change? |
| 15877 | And does a thing seem to thee to be a deviation from man''s nature, when it is not contrary to the will of man''s nature? |
| 15877 | And dost thou in all cases call that a man''s misfortune which is not a deviation from man''s nature? |
| 15877 | And even if he has done wrong, how do I know that he has not condemned himself? |
| 15877 | And how is it with respect to each of the stars-- are they not different and yet they work together to the same end? |
| 15877 | And how long does it subsist? |
| 15877 | And is not this too said that"this or that loves[ is wo nt] to be produced? |
| 15877 | And it is in thy power also; or say, who hinders thee? |
| 15877 | And until that time comes, what is sufficient? |
| 15877 | And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? |
| 15877 | And what is it doing in the world? |
| 15877 | And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee? |
| 15877 | And what its causal nature[ or form]? |
| 15877 | And who has told thee that the gods do not aid us, even in the things which are in our power? |
| 15877 | And why art thou not content to pass through this short time in an orderly way? |
| 15877 | And, to conclude the matter, what is even an eternal remembrance? |
| 15877 | Another prays thus: How shall I be released from this? |
| 15877 | Another thus: How shall I not lose my little son? |
| 15877 | Are not these robbers, if thou examinest their opinions? |
| 15877 | Are these things to be proud of? |
| 15877 | Art thou angry with him whose armpits stink? |
| 15877 | Besides, what trouble is there at all in doing this? |
| 15877 | Besides, wherein hast thou been injured? |
| 15877 | But are the acts which concern society more vile in thy eyes and less worthy of thy labor? |
| 15877 | But can a certain order subsist in thee, and disorder in the All? |
| 15877 | But does she now dissolve the union? |
| 15877 | But if all things are wisely ordered, how is the world so full of what we call evil, physical and moral? |
| 15877 | But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? |
| 15877 | But in our own case how many other things are there for which there are many who wish to get rid of us? |
| 15877 | But is not this the very reason why pleasure deceives us? |
| 15877 | But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? |
| 15877 | But that which does not make a man worse, how can it make a man''s life worse? |
| 15877 | But thou, in what a brief space of time is thy existence? |
| 15877 | But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them? |
| 15877 | Do not add, And why were such things made in the world? |
| 15877 | Do the things external which fall upon thee distract thee? |
| 15877 | Do thou pray thus: How shall I not desire to lie with her? |
| 15877 | Does Panthea or Fergamus now sit by the tomb of Verus? |
| 15877 | Does a man please himself who repents of nearly everything that he does? |
| 15877 | Does another do me wrong? |
| 15877 | Does any one do wrong? |
| 15877 | Does anything happen to me? |
| 15877 | Does pain or sensuous pleasure affect thee? |
| 15877 | Does the light of the lamp shine without losing its splendor until it is extinguished? |
| 15877 | Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit- bearer[ the earth]? |
| 15877 | Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? |
| 15877 | Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog? |
| 15877 | Dost thou wish to be praised by a man who curses himself thrice every hour? |
| 15877 | For a man can not lose either the past or the future: for what a man has not, how can any one take this from him? |
| 15877 | For if even the perception of doing wrong shall depart, what reason is there for living any longer? |
| 15877 | For if this does its own work, what else dost thou wish? |
| 15877 | For what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 15877 | For what is death? |
| 15877 | For what is more suitable? |
| 15877 | For what more dost thou want when thou hast done a man a service? |
| 15877 | For what more wilt thou see? |
| 15877 | For what must a man do who has such a character? |
| 15877 | For what purpose then art thou,--to enjoy pleasure? |
| 15877 | For who can change men''s opinions? |
| 15877 | For who is he that shall hinder thee from being good and simple? |
| 15877 | For with what art thou discontented? |
| 15877 | God exists then, but what do we know of his nature? |
| 15877 | Has any obstacle opposed thee in thy efforts towards an object? |
| 15877 | Has anything happened to thee? |
| 15877 | Hast thou determined to abide with vice, and hast not experience yet induced thee to fly from this pestilence? |
| 15877 | Hast thou reason? |
| 15877 | Hast thou seen those things? |
| 15877 | Have I done something for the general interest? |
| 15877 | How can our principles become dead, unless the impressions[ thoughts] which correspond to them are extinguished? |
| 15877 | How do we know if Telauges was not superior in character to Socrates? |
| 15877 | How does the ruling faculty make use of itself? |
| 15877 | How long then? |
| 15877 | How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? |
| 15877 | How then shall I take away these opinions? |
| 15877 | How then shall a man do this? |
| 15877 | How then shalt thou possess a perpetual fountain[ and not a mere well]? |
| 15877 | How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? |
| 15877 | How unsound and insincere is he who says, I have determined to deal with thee in a fair way!--What are thou doing, man? |
| 15877 | I have.--Why then dost not thou use it? |
| 15877 | If I can, why am I disturbed? |
| 15877 | If a thing is in thy own power, why dost thou do it? |
| 15877 | If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? |
| 15877 | If sailors abused the helmsman, or the sick the doctor, would they listen to anybody else? |
| 15877 | If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? |
| 15877 | If then there happens to each thing both what is usual and natural, why shouldst thou complain? |
| 15877 | If then there is an invincible necessity, why dost thou resist? |
| 15877 | If, then, they have no power, why dost thou pray to them? |
| 15877 | In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? |
| 15877 | In this infinity then what is the difference between him who lives three days and him who lives three generations? |
| 15877 | Is any man afraid of change? |
| 15877 | Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? |
| 15877 | Is it the form of the thing? |
| 15877 | Is my understanding sufficient for this or not? |
| 15877 | Is such a thing as an emerald made worse than it was, if it is not praised? |
| 15877 | Is this anything to fear? |
| 15877 | Is this[ change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? |
| 15877 | Man, thou hast been a citizen in this great state[ the world];[A] what difference does it make to thee whether for five years[ or three]? |
| 15877 | Now that which does not make a man worse, how can it make a man''s life worse? |
| 15877 | On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? |
| 15877 | On the occasion of every act ask thyself, How is this with respect to me? |
| 15877 | One man prays thus: How shall I be able to lie with that woman? |
| 15877 | Or is it the matter? |
| 15877 | Or, in other words, by what power do forms appear in continuous succession? |
| 15877 | Pray thou: How shall I not desire to be released? |
| 15877 | Shall I repent of it? |
| 15877 | Shall any man hate me? |
| 15877 | Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? |
| 15877 | That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look? |
| 15877 | The next question is, How are things produced now? |
| 15877 | The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? |
| 15877 | Then let this thought be in thy mind, Where then are those men? |
| 15877 | This thing, what is it in itself, in its own constitution? |
| 15877 | Thou thus: How shall I not be afraid to lose him? |
| 15877 | To be received with clapping of hands? |
| 15877 | Unhappy am I because this has happened to me? |
| 15877 | Was it not in the order of destiny that these persons too should first become old women and old men and then die? |
| 15877 | Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? |
| 15877 | Well, suppose they did sit there, would the dead be conscious of it? |
| 15877 | Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? |
| 15877 | What are these men''s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? |
| 15877 | What dost thou wish-- to continue to exist? |
| 15877 | What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? |
| 15877 | What good will this anger do thee? |
| 15877 | What harm then is this to them; and what to those whose names are altogether unknown? |
| 15877 | What is badness? |
| 15877 | What is it, then, which does judge about them? |
| 15877 | What is its substance and material? |
| 15877 | What is my ruling faculty now to me? |
| 15877 | What is praise, except+ indeed so far as it has+ a certain utility? |
| 15877 | What is that which as to this material[ our life] can be done or said in the way most conformable to reason? |
| 15877 | What is the investigation into the truth in this matter? |
| 15877 | What is there new in this? |
| 15877 | What is there now in my mind,--is it fear, or suspicion, or desire, or anything of the kind( v. 11)? |
| 15877 | What is there of all these things which seems to thee worth desiring? |
| 15877 | What is thy art? |
| 15877 | What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? |
| 15877 | What matter and opportunity[ for thy activity] art thou avoiding? |
| 15877 | What means all this? |
| 15877 | What more then have they gained than those who have died early? |
| 15877 | What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? |
| 15877 | What principles? |
| 15877 | What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between? |
| 15877 | What soul then has skill and knowledge? |
| 15877 | What then art thou doing here, O imagination? |
| 15877 | What then can these things do to prevent thy mind from remaining pure, wise, sober, just? |
| 15877 | What then dost thou think of him who[ avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are? |
| 15877 | What then if they grow angry, wilt thou be angry too? |
| 15877 | What then is more pleasing or more suitable to the universal nature? |
| 15877 | What then is that about which we ought to employ our serious pains? |
| 15877 | What then is that which is able to conduct a man? |
| 15877 | What then is worth being valued? |
| 15877 | What then will it be when it forms a judgment about anything aided by reason and deliberately? |
| 15877 | What then would those do after these were dead? |
| 15877 | What unsettles thee? |
| 15877 | Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? |
| 15877 | When a man has presented the appearance of having done wrong[ say], How then do I know if this is a wrongful act? |
| 15877 | Where is it then? |
| 15877 | Where is it then? |
| 15877 | Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? |
| 15877 | Which of these things is beautiful because it is praised, or spoiled by being blamed? |
| 15877 | Who then hinders thee from casting it away? |
| 15877 | Why art thou disturbed? |
| 15877 | Why do unskilled and ignorant souls disturb him who has skill and knowledge? |
| 15877 | Why dost thou wonder? |
| 15877 | Why then am I angry? |
| 15877 | Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? |
| 15877 | Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? |
| 15877 | Why then dost thou too choose to act in the same way? |
| 15877 | Why then is that rather a misfortune than this a good fortune? |
| 15877 | Why then should a man cling to a longer stay here? |
| 15877 | Why, then, art thou disturbed? |
| 15877 | Why, what can take place without change? |
| 15877 | Wilt thou never enjoy an affectionate and contented disposition? |
| 15877 | Wilt thou not cease to value many other things too? |
| 15877 | Wilt thou not go on with composure and number every letter? |
| 15877 | With the badness of men? |
| 15877 | X. Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? |
| 15877 | [ A] For of what other common political community will any one say that the whole human race are members? |
| 15877 | [ A] Is it not plain that the inferior exists for the sake of the superior? |
| 15877 | [ A] Why dost thou think that this is any trouble? |
| 15877 | [ B] Does Chaurias or Diotimus sit by the tomb of Hadrianus? |
| 15877 | and canst thou be nourished, unless the food undergoes a change? |
| 15877 | and for what purpose am I now using it? |
| 15877 | and if the dead were conscious, would they be pleased? |
| 15877 | and if they were pleased, would that make them immortal? |
| 15877 | and of what nature am I now making it? |
| 15877 | and shall the truth which is in thee and justice and temperance be extinguished[ before thy death]? |
| 15877 | and what good is it to the bubble while it holds together, or what harm when it is burst? |
| 15877 | and what wilt thou find which is sufficient reason for this? |
| 15877 | and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast? |
| 15877 | and why am I disturbed, for the dispersion of my elements will happen whatever I do? |
| 15877 | and why do I care about anything else than how I shall at last become earth? |
| 15877 | and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? |
| 15877 | art thou angry with him whose mouth smells foul? |
| 15877 | art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? |
| 15877 | but if it is in the power of another, whom dost thou blame,--the atoms[ chance] or the gods? |
| 15877 | for what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 15877 | is it loosed and rent asunder from social life? |
| 15877 | is it melted into and mixed with the poor flesh so as to move together with it? |
| 15877 | is it void of understanding? |
| 15877 | nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony? |
| 15877 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? |
| 15877 | or how could the helmsman secure the safety of those in the ship, or the doctor the health of those whom he attends? |
| 15877 | wouldst thou wish to please a man who does not please himself? |
| 4363 | And the praise of the self- sacrificer? |
| 4363 | Are not our ears already full of bad sounds? |
| 4363 | HOW COULD anything originate out of its opposite? 4363 How are synthetic judgments a priori POSSIBLE?" |
| 4363 | How many centuries does a mind require to be understood? |
| 4363 | Is it not sufficient if the criminal be rendered HARMLESS? 4363 Miracle"only an error of interpretation? |
| 4363 | Sir,the philosopher will perhaps give him to understand,"it is improbable that you are not mistaken, but why should it be the truth?" |
| 4363 | To refresh me? 4363 What? |
| 4363 | You want to prepossess him in your favour? 4363 ( Is not a moralist the opposite of a Puritan? 4363 --Stronger, more evil, and more profound?" |
| 4363 | --And Socrates?--And the"scientific man"? |
| 4363 | --Did any one ever answer so? |
| 4363 | --even such a virtuous and sincere ass would learn in a short time to have recourse to the FURCA of Horace, NATURAM EXPELLERE: with what results? |
| 4363 | --is it not so? |
| 4363 | --might it not be bluntly replied: WHY? |
| 4363 | 278.--Wanderer, who art thou? |
| 4363 | 281.--"Will people believe it of me? |
| 4363 | 282.--"But what has happened to you?" |
| 4363 | 92. Who has not, at one time or another-- sacrificed himself for the sake of his good name? |
| 4363 | A great man? |
| 4363 | A lack of philology? |
| 4363 | A wrestler, by himself too oft self- wrung? |
| 4363 | All respect to governesses, but is it not time that philosophy should renounce governess- faith? |
| 4363 | Am I an other? |
| 4363 | An evil huntsman was I? |
| 4363 | An explanation? |
| 4363 | And after all, what do we know of ourselves? |
| 4363 | And all that is now to be at an end? |
| 4363 | And even if they were right-- have not all Gods hitherto been such sanctified, re- baptized devils? |
| 4363 | And granted that your imperative,"living according to Nature,"means actually the same as"living according to life"--how could you do DIFFERENTLY? |
| 4363 | And how many spirits we harbour? |
| 4363 | And is there anything finer than to SEARCH for one''s own virtues? |
| 4363 | And others say even that the external world is the work of our organs? |
| 4363 | And perhaps also the arrow, the duty, and, who knows? |
| 4363 | And perhaps ye are also something of the same kind, ye coming ones? |
| 4363 | And that the"tropical man"must be discredited at all costs, whether as disease and deterioration of mankind, or as his own hell and self- torture? |
| 4363 | And the DISENCHANTMENT of woman is in progress? |
| 4363 | And this would not be-- circulus vitiosus deus? |
| 4363 | And to any one who suggested:"But to a fiction belongs an originator?" |
| 4363 | And to ask once more the question: Is greatness POSSIBLE-- nowadays? |
| 4363 | And uncertainty? |
| 4363 | And was it ever otherwise? |
| 4363 | And what I am, to you my friends, now am I not? |
| 4363 | And what the spirit that leads us wants TO BE CALLED? |
| 4363 | And whoever thou art, what is it that now pleases thee? |
| 4363 | And why? |
| 4363 | And, in so far as we now comprehend this, is it not-- thereby already past? |
| 4363 | Are you absolutely obliged to straighten at once what is crooked? |
| 4363 | Around the hero everything becomes a tragedy; around the demigod everything becomes a satyr- play; and around God everything becomes-- what? |
| 4363 | Became a ghost haunting the glaciers bare? |
| 4363 | But give me, I pray thee---"What? |
| 4363 | But she does not want truth-- what does woman care for truth? |
| 4363 | But such replies belong to the realm of comedy, and it is high time to replace the Kantian question,"How are synthetic judgments a PRIORI possible?" |
| 4363 | But who would attempt to express accurately what all these masters of new modes of speech could not express distinctly? |
| 4363 | But, is that-- an answer? |
| 4363 | COMMENT NE PAS SUPPOSER QUE C''EST DANS CES MOMENTS- LA, QUE L''HOMME VOIT LE MIEUX?"... |
| 4363 | Consequently, the external world is NOT the work of our organs--? |
| 4363 | Did he perhaps deserve to be laughed at when he thus exhorted systems of morals to practise morality? |
| 4363 | Did she ever find out? |
| 4363 | Does he not-- go back?" |
| 4363 | Does it not seem that there is a hatred of the virgin forest and of the tropics among moralists? |
| 4363 | Does not that mean in popular language: God is disproved, but not the devil?" |
| 4363 | Even an action for love''s sake shall be"unegoistic"? |
| 4363 | Even ignorance? |
| 4363 | FROM THE HEIGHTS( POEM TRANSLATED BY L.A. MAGNUS) PREFACE SUPPOSING that Truth is a woman-- what then? |
| 4363 | Finally, I ask the question: Did a woman herself ever acknowledge profundity in a woman''s mind, or justice in a woman''s heart? |
| 4363 | Finally, what still remained to be sacrificed? |
| 4363 | For example, truth out of error? |
| 4363 | From German body, this self- lacerating? |
| 4363 | Granted that we want the truth: WHY NOT RATHER untruth? |
| 4363 | Had the wicked Socrates really corrupted him? |
| 4363 | Hand, gait, face, changed? |
| 4363 | Has not the time leisure? |
| 4363 | Have I forgotten myself so far that I have not even told you his name? |
| 4363 | Have not we ourselves been-- that"noble posterity"? |
| 4363 | Have there ever been such philosophers? |
| 4363 | He who has such sentiments, he who has such KNOWLEDGE about love-- SEEKS for death!--But why should one deal with such painful matters? |
| 4363 | Hindering too oft my own self''s potency, Wounded and hampered by self- victory? |
| 4363 | How could he fail-- to long DIFFERENTLY for happiness? |
| 4363 | How does opium induce sleep? |
| 4363 | How is the negation of will POSSIBLE? |
| 4363 | I am not I? |
| 4363 | In favour of the temperate men? |
| 4363 | In favour of the"temperate zones"? |
| 4363 | Indeed, what is it that forces us in general to the supposition that there is an essential opposition of"true"and"false"? |
| 4363 | Indeed, who could doubt that it is a useful thing for SUCH minds to have the ascendancy for a time? |
| 4363 | Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away? |
| 4363 | Is it necessary that you should so salt your truth that it will no longer-- quench thirst? |
| 4363 | Is it not almost to BELIEVE in one''s own virtues? |
| 4363 | Is it not at length permitted to be a little ironical towards the subject, just as towards the predicate and object? |
| 4363 | Is it not in the very worst taste that woman thus sets herself up to be scientific? |
| 4363 | Is moralizing not- immoral?) |
| 4363 | Is not life a hundred times too short for us-- to bore ourselves? |
| 4363 | Is not living valuing, preferring, being unjust, being limited, endeavouring to be different? |
| 4363 | Is not the glacier''s grey today for you Rose- garlanded? |
| 4363 | Is ours this faltering, falling, shambling, This quite uncertain ding- dong- dangling? |
| 4363 | Is ours this priestly hand- dilation, This incense- fuming exaltation? |
| 4363 | Is that really-- a pessimist? |
| 4363 | Is there not time enough for that? |
| 4363 | It IS characteristic of the Germans that the question:"What is German?" |
| 4363 | It is not enough to possess a talent: one must also have your permission to possess it;--eh, my friends? |
| 4363 | It may happen, too, that in the frankness of my story I must go further than is agreeable to the strict usages of your ears? |
| 4363 | Kant asks himself-- and what is really his answer? |
| 4363 | Let us examine more closely: what is the scientific man? |
| 4363 | MUST there not be such philosophers some day? |
| 4363 | May not this"belong"also belong to the fiction? |
| 4363 | Might not the philosopher elevate himself above faith in grammar? |
| 4363 | My honey-- who hath sipped its fragrancy? |
| 4363 | My table was spread out for you on high-- Who dwelleth so Star- near, so near the grisly pit below?-- My realm-- what realm hath wider boundary? |
| 4363 | Not long ago you were so variegated, young and malicious, so full of thorns and secret spices, that you made me sneeze and laugh-- and now? |
| 4363 | Of whom am I talking to you? |
| 4363 | Oh, ye demons, can ye not at all WAIT? |
| 4363 | One MUST repay good and ill; but why just to the person who did us good or ill? |
| 4363 | Or is it not rather merely a repetition of the question? |
| 4363 | Or stupid enough? |
| 4363 | Or, to put the question differently:"Why knowledge at all?" |
| 4363 | Or:"Even if the door were open, why should I enter immediately?" |
| 4363 | Or:"What is the use of any hasty hypotheses? |
| 4363 | She is modest enough to love even you? |
| 4363 | Should not the CONTRARY only be the right disguise for the shame of a God to go about in? |
| 4363 | Strange am I to Me? |
| 4363 | THE DANGER IN HAPPINESS.--"Everything now turns out best for me, I now love every fate:--who would like to be my fate?" |
| 4363 | That is to say, as a thinker who regards morality as questionable, as worthy of interrogation, in short, as a problem? |
| 4363 | That this Sphinx teaches us at last to ask questions ourselves? |
| 4363 | The image of such leaders hovers before OUR eyes:--is it lawful for me to say it aloud, ye free spirits? |
| 4363 | The problem of the value of truth presented itself before us-- or was it we who presented ourselves before the problem? |
| 4363 | The tediousness of woman is slowly evolving? |
| 4363 | The"moral"? |
| 4363 | Their"knowing"is CREATING, their creating is a law- giving, their will to truth is-- WILL TO POWER.--Are there at present such philosophers? |
| 4363 | There I learned to dwell Where no man dwells, on lonesome ice- lorn fell, And unlearned Man and God and curse and prayer? |
| 4363 | There must be a sort of repugnance in me to BELIEVE anything definite about myself.--Is there perhaps some enigma therein? |
| 4363 | There, however, he deceived himself; but who would not have deceived himself in his place? |
| 4363 | They will smile, those rigorous spirits, when any one says in their presence"That thought elevates me, why should it not be true?" |
| 4363 | To famish apart? |
| 4363 | To live-- is not that just endeavouring to be otherwise than this Nature? |
| 4363 | To love one''s enemies? |
| 4363 | To refresh me? |
| 4363 | Uneaseful joy to look, to lurk, to hark-- I peer for friends, am ready day and night,-- Where linger ye, my friends? |
| 4363 | Unless it be that you have already divined of your own accord who this questionable God and spirit is, that wishes to be PRAISED in such a manner? |
| 4363 | WHAT IS NOBLE? |
| 4363 | WHAT really is this"Will to Truth"in us? |
| 4363 | WHO is it really that puts questions to us here? |
| 4363 | Was Socrates after all a corrupter of youths, and deserved his hemlock?" |
| 4363 | Was he wrong? |
| 4363 | Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness? |
| 4363 | Was that a work for your hands? |
| 4363 | What avail is it? |
| 4363 | What does all modern philosophy mainly do? |
| 4363 | What does the word"noble"still mean for us nowadays? |
| 4363 | What gives me the right to speak of an''ego,''and even of an''ego''as cause, and finally of an''ego''as cause of thought?" |
| 4363 | What is clear, what is"explained"? |
| 4363 | What is noble? |
| 4363 | What linked us once together, one hope''s tie--( Who now doth con Those lines, now fading, Love once wrote thereon?) |
| 4363 | What will serve to refresh thee? |
| 4363 | What will the moral philosophers who appear at this time have to preach? |
| 4363 | What wonder that we"free spirits"are not exactly the most communicative spirits? |
| 4363 | What, then, is the attitude of the two greatest religions above- mentioned to the SURPLUS of failures in life? |
| 4363 | What? |
| 4363 | What? |
| 4363 | What? |
| 4363 | What? |
| 4363 | Which of us is the Oedipus here? |
| 4363 | Which the Sphinx? |
| 4363 | Whom I thank when in my bliss? |
| 4363 | Why Atheism nowadays? |
| 4363 | Why NOT? |
| 4363 | Why did we choose it, this foolish task? |
| 4363 | Why do I believe in cause and effect? |
| 4363 | Why might not the world WHICH CONCERNS US-- be a fiction? |
| 4363 | Why should we still punish? |
| 4363 | Why should you make a principle out of what you yourselves are, and must be? |
| 4363 | Will they be new friends of"truth,"these coming philosophers? |
| 4363 | Woe me,--yet I am not He whom ye seek? |
| 4363 | Yet from Me sprung? |
| 4363 | You desire to LIVE"according to Nature"? |
| 4363 | and what guarantee would it give that it would not continue to do what it has always been doing? |
| 4363 | by another question,"Why is belief in such judgments necessary?" |
| 4363 | for what purpose? |
| 4363 | into a new light? |
| 4363 | or the Will to Truth out of the will to deception? |
| 4363 | or the generous deed out of selfishness? |
| 4363 | or the pure sun- bright vision of the wise man out of covetousness? |
| 4363 | or"That artist enlarges me, why should he not be great?" |
| 4363 | or"That work enchants me, why should it not be beautiful?" |
| 4363 | perhaps a"world"? |
| 4363 | that we do not wish to betray in every respect WHAT a spirit can free itself from, and WHERE perhaps it will then be driven? |
| 4363 | to stuff every hole with some kind of oakum? |
| 4363 | towards a new sun? |
| 4363 | what hast thou done? |
| 4363 | what? |
| 4363 | ye NEW philosophers? |
| 9306 | But if Poetry be a theoretic fact, in what way is it to be distinguished from science and from historical knowledge? |
| 9306 | How can you, a professor of philosophy, dare to praise lying and the mixture of truth and falsehood? |
| 9306 | If every Requiem, every lamenting Adagio, possessed the power to make us sad, who would be able to support existence in such conditions? 9306 Was Virgil a poet or an orator?" |
| 9306 | What proof givest thou of all this? |
| 9306 | Where,he exclaims,"is there any beauty that does not come from the feminine figure, the centre of all beauty? |
| 9306 | Admitting that language is a sign, are we to take that as signifying a spiritual necessity(_ phusis_) or as a psychological convention(_ nomos_)? |
| 9306 | And composition? |
| 9306 | And how can such a question be answered, save by giving the history of their art( of their literature, that is to say, of their language in action)? |
| 9306 | And if so, to what extent? |
| 9306 | And is not this last truly determined, when one unique function is attributed to it, not spatializing nor temporalizing, but characterizing? |
| 9306 | And style? |
| 9306 | And the point of view of the author? |
| 9306 | And what are the laws of_ words_ which are not at the same time laws of_ style_? |
| 9306 | And what are the words cruelty, idyll, knighthood, domestic life, and so on, but the expression of those concepts? |
| 9306 | And what could a( normative) grammar be, but just a technique of linguistic expression, that is to say, of a theoretic fact? |
| 9306 | Are we to call the sounds content? |
| 9306 | Art does not imitate nature, for what is nature, but that vast confusion of perceptions and representations that were referred to above? |
| 9306 | As they are excluded from Aesthetic, in what other part of Philosophy will they be received? |
| 9306 | But how can we pardon mediocre expression in pure artists? |
| 9306 | But is not the loftiness of the search the reason why no satisfactory result has hitherto been obtained? |
| 9306 | But the_ unconscious_ element In poetry? |
| 9306 | But what could such a spatial function be, that should control even time? |
| 9306 | But why? |
| 9306 | Do they remain equal? |
| 9306 | Do we ever, indeed, feel complete satisfaction before even the best of photographs? |
| 9306 | Do we not obtain more powerful effects by uniting several? |
| 9306 | Does it mean a qualitative, a formal difference? |
| 9306 | Does not morality presuppose logical distinctions? |
| 9306 | Does the aesthetic fact consist of content alone, or of form alone, or of both together? |
| 9306 | Does the hypothesis correspond to reality? |
| 9306 | Don Quixote is a type; but of whom is he a type, if not of all Don Quixotes? |
| 9306 | Even though she were not also darkened by time, would not the impression be altogether different? |
| 9306 | Expressive activity? |
| 9306 | Externally? |
| 9306 | From the same theory come the prejudices, owing to which at one time( and is it really passed?) |
| 9306 | Granted different arts, distinct and limited, the questions were asked: Which is the most powerful? |
| 9306 | Historical laws and historical concepts? |
| 9306 | How can we find the historical genesis of that which is a category, by means of which every historical genesis and fact are understood? |
| 9306 | How can we really will, if we do not know the world which surrounds us, and the manner of changing things by acting upon them? |
| 9306 | How could a proposition be clearly thought and confusedly written out? |
| 9306 | How could he will the_ rational_, unless he willed it also_ as his particular end_? |
| 9306 | How could humanity appreciate works of genius, he asks, were it without some common measure? |
| 9306 | How could that which is produced by a given activity be judged by a different activity? |
| 9306 | How could these be known, otherwise than by expressions and words, that is to say, in imaginative form? |
| 9306 | How could we judge what remained extraneous to us? |
| 9306 | How far has the author succeeded in doing what he intended? |
| 9306 | How obtain the same effect, when the conditions are no longer the same? |
| 9306 | How often do we strive to understand clearly what is passing within us? |
| 9306 | How should these contents be_ represented_? |
| 9306 | How was he to emerge from this uncertainty, this contradiction? |
| 9306 | How, indeed, could it be otherwise, if logical activity come after and contain in itself aesthetic activity? |
| 9306 | How, then, can a comparison be made, where there is no comparative term? |
| 9306 | If a landscape, why not a topographical sketch? |
| 9306 | If a story; why not the occasional note of the journalist? |
| 9306 | If an epigram be art, why not a single word? |
| 9306 | If art be intuition, would it therefore be any intuition that one might have of a_ physical_ object, appertaining to_ external nature_? |
| 9306 | If it be not deception, then what is the place of tragedy in philosophy and in the righteous life? |
| 9306 | If it be spiritual, what is its true nature, and in what way does it differ from art and science? |
| 9306 | If not, what becomes of the intuitive character, of which we have affirmed the equal necessity and also its identity with the former? |
| 9306 | If so, what becomes of the lyrical character, of which we have asserted the necessity? |
| 9306 | If utility were egoism, how could it be the duty of the altruist to behave like an egoist? |
| 9306 | In what did the general decadence of Italian literature at the end of the sixteenth century consist? |
| 9306 | In what other way could science be born, which, if aesthetic expressions be assumed in it, yet has for function to go beyond them? |
| 9306 | In what way? |
| 9306 | Inductive? |
| 9306 | Internally? |
| 9306 | Is art rational or irrational? |
| 9306 | Is it spiritual or animal? |
| 9306 | Is it their fitness which makes things seem beautiful? |
| 9306 | Is poetry a rational or an irrational thing? |
| 9306 | Is the beautiful that which seems ugly to no man? |
| 9306 | Is the beautiful the helpful, that which leads to the good? |
| 9306 | Is the beautiful to be found in ornament? |
| 9306 | Is there anything more beautiful than Iago? |
| 9306 | Let us assume that they limit themselves to the white race, and let us continue:"What sub- species of the white race?" |
| 9306 | May it not be a residuum of criticisms and of negations from which arises merely the necessity to posit a generic intuitive activity? |
| 9306 | Maybe they are visual? |
| 9306 | No one before him, in antiquity, in the Middle Age, or in modern times, had seriously asked: What is the value of the distinctions between the arts? |
| 9306 | Now why give oneself this trouble? |
| 9306 | Now without staying to consider these two remarkable instances, let us ask, what is this essential characteristic of Taine? |
| 9306 | Of what is it a mixture? |
| 9306 | Of what kind must be these laws, these universals? |
| 9306 | Of what use are they? |
| 9306 | Or does it mean greater complexity and complication, a quantitative, material difference? |
| 9306 | Or, better, when this is conceived as itself a category or function, which gives knowledge of things in their concretion and individuality? |
| 9306 | Or, if it be practical, how can it be theoretic? |
| 9306 | Perhaps it was all a pastime for him, like playing at patience, or collecting postage- stamps? |
| 9306 | Perhaps such epithets as"lower"and"lowest"are irreconcilable with the dignity and with the splendid beauty of art? |
| 9306 | Perhaps, as is generally said, because the correct word is in certain cases not so_ expressive_ as the so- called incorrect word or metaphor? |
| 9306 | Should a free course be allowed to its pleasures? |
| 9306 | Should it be submitted to a dialectic, by means of which it must be surpassed and dissolved into a more lofty point of view? |
| 9306 | Sounds again? |
| 9306 | The reader will probably ask here: But what, then, becomes of morality? |
| 9306 | These are,_ firstly_, what is its_ peculiarity_, in what way is it singular, how is it differentiated from other works? |
| 9306 | This, translated into scientific language, is tantamount to asking: What is the connexion between Acoustic and aesthetic expression? |
| 9306 | To what the ugly? |
| 9306 | To what unions of tones, colours, sizes, mathematically determinable? |
| 9306 | To what use should it be put? |
| 9306 | What are ever feelings that become apparent or manifest, but feelings objectified, intensified, expressed? |
| 9306 | What are the limits between the figurative and the auditional arts, between painting and sculpture, poetry and music? |
| 9306 | What are we to call form? |
| 9306 | What can be represented with colours, and what with sounds? |
| 9306 | What does Raphael mean by the"certain idea,"which he follows in his painting? |
| 9306 | What does he call this new science? |
| 9306 | What does secondary order mean here? |
| 9306 | What have we done in both cases? |
| 9306 | What is Aesthetic for Baumgarten? |
| 9306 | What is art for Schiller? |
| 9306 | What is it, then? |
| 9306 | What is knowledge by concepts? |
| 9306 | What is still lacking to him, that he may attain to speech? |
| 9306 | What is syllogistic? |
| 9306 | What is the aesthetic form of domestic life, of knighthood, of the idyll, of cruelty, and so forth? |
| 9306 | What is the art of a given people but the complex of all its artistic products? |
| 9306 | What is the beautiful? |
| 9306 | What is the character of an art( say, Hellenic art or Provençal literature), but the complex physiognomy of those products? |
| 9306 | What is the difference between their representation or image, and our intuitive knowledge? |
| 9306 | What is the reason for poetry being obliged to seek verisimilitude? |
| 9306 | What is this disinterested pleasure that we experience before pure colours, pure sounds, and flowers? |
| 9306 | What is this new operation? |
| 9306 | What is to be done if good taste and the real fact, put into formulas, sometimes assume the air of paradoxes? |
| 9306 | What was Kant''s idea of art? |
| 9306 | What weight did he attach to Schopenhauer''s much- vaunted writings on art? |
| 9306 | What were the ideas developed by Vico in his_ Scienza nuova_( 1725)? |
| 9306 | What will be their lot? |
| 9306 | What with notes, and what with metres and rhymes? |
| 9306 | What with simple monochromatic lines, and what with touches of various colours? |
| 9306 | What would a picture be for a hypothetical man, deprived of all or many of his senses, who should in an instant acquire the sole organ of sight? |
| 9306 | What would these Gods become without their limitations? |
| 9306 | What, it says, is intuitive knowledge without the light of intellective knowledge? |
| 9306 | What, then, is interesting? |
| 9306 | What, then, is the possible, the something more, and the particular of poetry? |
| 9306 | Whence does It come? |
| 9306 | Which is the lesser evil?--great erudition and defective taste, or natural good taste and great ignorance? |
| 9306 | Which of them comes first? |
| 9306 | Which second? |
| 9306 | Who among aestheticians has criticized this principle? |
| 9306 | Who can deny the necessity and the utility of these groupings? |
| 9306 | Who can help admiring their strength of will, although their activity is only economic, and is opposed to what we hold moral? |
| 9306 | Who does not recall the great part played in literary history by the criticism of the verisimilar? |
| 9306 | Who, without a similar act of interruptive reflexion, is conscious of temporal sequence while listening to a story or a piece of music? |
| 9306 | Why take the worse and longer road when you know the shorter and better road? |
| 9306 | Why, they asked with Aristotle, at the Renaissance, does poetry deal with the universal, history with the particular? |
| 9306 | Would not an artist vary and touch up much or little, remove or add something to any of them? |
| 9306 | Would one not attain to a work of art in this way, or at any rate to an artistic motive? |
| 9306 | [ Sidenote]_ Examples: definitions of the sublime, the comic, and the humoristic._ What is the sublime? |
| 9306 | and is the man at rest or at work, or is he occupied as is Paul Potter''s cow, or the Ganymede of Rembrandt?" |
| 29869 | But how happen there to be such evidences of progression as exist? |
| 29869 | But what of the spots commonly so called? |
| 29869 | But,it may be asked,"if living creatures then existed, why do we not find fossiliferous strata of that age, or an earlier age?" |
| 29869 | But,it will perhaps be asked,"how are the emotions to be analyzed, and their modes of evolution to be ascertained? |
| 29869 | (_ a_) How far is development of the sexual sentiment dependent upon intellectual advance-- upon growth of imaginative power? |
| 29869 | (_ a_) To what other traits than degree of mental evolution is impulsiveness related? |
| 29869 | (_ a_) What is the relation between mental complexity and mental mass? |
| 29869 | (_ b_) How far is it related to emotional advance; and especially to evolution of those emotions which originate from sympathy? |
| 29869 | (_ b_) Is there in many cases, as there appears to be in some cases, a traceable relation between the period of arrest and the period of puberty? |
| 29869 | (_ b_) What connexion is there between this trait and the social state? |
| 29869 | (_ b_) What is its relation to mass of brain? |
| 29869 | (_ b_) What is the relation to the social state, as more or less complex? |
| 29869 | (_ c_) Does it not tend towards, and is it not fostered by, monogamy? |
| 29869 | (_ c_) Is mental decay early in proportion as mental evolution is rapid? |
| 29869 | (_ d_) What are the relations of this trait to the social state, as nomadic or settled, predatory or industrial? |
| 29869 | (_ d_) What connexion has it with maintenance of the family bond, and the consequent better rearing of children? |
| 29869 | ***** And now, must not this uniformity of procedure be a consequence of some fundamental necessity? |
| 29869 | ***** Is it possible to make a true classification without the aid of analysis? |
| 29869 | ***** Of this reaction displayed in the later writings of Mr. Darwin, let us now ask-- Has it not to be carried further? |
| 29869 | *****"But where are the direct proofs that inheritance of functionally- produced modifications takes place?" |
| 29869 | And do such conclusions affect in any way the conclusions now current? |
| 29869 | And if they differ, can we, from the process of nebular condensation, infer the conditions under which they assume one or other character? |
| 29869 | And if transparent, will not the light from the remote side of the photosphere seen through them, be nearly as bright as that of the side next to us? |
| 29869 | And now, what will be the character of these strata, old and new? |
| 29869 | And the question is-- Can they be correctly grouped after this method? |
| 29869 | And then what are we to say of harmony? |
| 29869 | And then, how about their long heads and sharp noses? |
| 29869 | And what is the objection? |
| 29869 | And when we ask-- Where are they? |
| 29869 | Are not these significant facts? |
| 29869 | Are the internal structures of celestial bodies all the same, or do they differ? |
| 29869 | Are there reasons for thinking that they are liable to change by increase or decrease? |
| 29869 | Are these developed by running? |
| 29869 | Assuming, however, that the facilities for immigration had become adequate; which would be the first mammals to arrive and live? |
| 29869 | But are they rightly classed as parabolic? |
| 29869 | But how could he possibly arrive at so grotesque a conception as that the progenitor of his tribe was the sun, or the moon, or a particular star? |
| 29869 | But if these interior gases are non- luminous from the absence of precipitated matter, must they not for the same reason be transparent? |
| 29869 | But if this be admitted why need the hypothesis be abandoned? |
| 29869 | But in what shapes will they re- appear? |
| 29869 | But now suppose that instead of such a spheroid, we assume one of, say, twenty or thirty times the mass; what will then happen? |
| 29869 | But now what may be expected by and by to happen? |
| 29869 | But now, what will result from a slow alteration of climate, produced as above described? |
| 29869 | But what if they are not inheritable? |
| 29869 | But what if we learn that many of the same genera continued to exist throughout enormous epochs, measured by several vast systems of strata? |
| 29869 | By what direct effect of function on structure, can the shell of a nut have been evolved? |
| 29869 | By what process does a changed part modify other parts? |
| 29869 | Can the real relations of things be determined by the obvious characteristics of the things? |
| 29869 | Can there be traced( other things equal) a relation between physical vivacity and mental impulsiveness? |
| 29869 | Can this also be mere coincidence? |
| 29869 | Do its limbs and viscera rush together from all the points of the compass? |
| 29869 | Do not all dogs occupy themselves in sniffing about here and there all day long: tracing animals of their own kind and of other kinds? |
| 29869 | Do not the two habitually vary together? |
| 29869 | Do such differences vary in degree, or in kind, or in both? |
| 29869 | Do they exist by the Divine Will? |
| 29869 | Do we not find in some of the more advanced primitive communities an analogous condition? |
| 29869 | Do we not here discern analogies to the first stages of human societies? |
| 29869 | Do we not ourselves call a distinguished singer or actor a star? |
| 29869 | Do we not ourselves sometimes speak figuratively of a tall, fat man as a mountain of flesh? |
| 29869 | Does any one think this a tenable position? |
| 29869 | Does not the universality of the_ law_ imply a universal_ cause_? |
| 29869 | Does the like hold with the mental nature? |
| 29869 | For in what has essentially consisted the progress of natural- history- classification? |
| 29869 | For what is the peculiarity of the Rhizopods, exemplified by the_ Amoeba_? |
| 29869 | For whence has he got this notion of"special creations,"which he thinks so reasonable, and fights for so vigorously? |
| 29869 | From which and other like facts, does it not seem an unavoidable inference, that new emotions are developed by new experiences-- new habits of life? |
| 29869 | Has the natural selection of favourable variations been the sole factor? |
| 29869 | Hence a series of inquiries, of which these are some:--(_a_) What is the relation between mental mass and bodily mass? |
| 29869 | Hence arise the questions-- In what order, in what degrees, and in what combinations, do they come into play? |
| 29869 | Hence arose the inquiry-- What structure will result from the process of nebular condensation? |
| 29869 | Hence the question-- Do not the mental natures of the sexes in alien types of Man diverge in unlike ways and degrees? |
| 29869 | How are all these differences to be accounted for on the hypothesis of genesis from a nebulous ring? |
| 29869 | How are these propositions reconcilable? |
| 29869 | How are we to interpret these strange transformations? |
| 29869 | How can aeriform matter withstand such a pressure?" |
| 29869 | How can it then have been produced? |
| 29869 | How can these be said to exercise their organs of smell more than other dogs? |
| 29869 | How do these implications consist with the nebular hypothesis? |
| 29869 | How does it cover the causes which operate here? |
| 29869 | How does this fact consist with the hypothesis that nebulæ are remote galaxies? |
| 29869 | How then can there result a movement common to them all? |
| 29869 | How then, from the absence of fossils in the Longmynd beds and their equivalents, can we conclude that the Earth was"azoic"when they were formed? |
| 29869 | How, then, can such telescopes make individually visible the stars of a nebula which is half a million times the distance of Sirius? |
| 29869 | How, then, can that be instanced as an example of volition, which occurs even when volition is antagonistic? |
| 29869 | How, then, did organic evolution begin? |
| 29869 | If oxygen in presence of light destroys one of these minutest portions of protoplasm, what will be its effect on a larger portion of protoplasm? |
| 29869 | If"natural selection is a mere phrase,"how can Mr. Darwin, who thought it explained the origin of species, be regarded as wise? |
| 29869 | Is any arrest of mental development simultaneously caused? |
| 29869 | Is it most likely that there have been ten millions of special creations? |
| 29869 | Is it not manifest, then, that the exploded hypothesis of Werner continues to influence geological speculation? |
| 29869 | Is it not significant that we have hit on the same word to distinguish the function of our House of Commons? |
| 29869 | Is it not, then, as we said, that the evidence in these cases is very suspicious? |
| 29869 | Is it so among the uncivilized? |
| 29869 | Is it thrown down from the clouds? |
| 29869 | Is it true always, as it appears to be generally true, that women are less modifiable than men? |
| 29869 | Is not the fallacy manifest? |
| 29869 | Is this due to constitutional apathy? |
| 29869 | It may not be amiss here to ask-- What is the meaning of these integrations? |
| 29869 | It seems to me, however, that Mr. McLennan gives but an indefinite answer to the essential question-- How did the worship of animals and plants arise? |
| 29869 | May we from these propositions, and especially from the last, draw any conclusions respecting the evolution of heat during nebular condensation? |
| 29869 | May we not rationally seek for some all- pervading principle which determines this all- pervading process of things? |
| 29869 | May we not say that the points of difference serve but to bring into clearer light the points of analogy? |
| 29869 | May we not say that this is what takes place in an aboriginal tribe? |
| 29869 | Meanwhile, how would the surfaces of the upheaved masses be occupied? |
| 29869 | Now in these different stages of aggregation, may we not see paralleled the union of groups of connate tribes into nations? |
| 29869 | Now may we not in the growth of a consolidated kingdom out of petty sovereignties or baronies, observe analogous changes? |
| 29869 | Now what do these facts prove? |
| 29869 | On the one hand, what follows from the untruth of the assumption? |
| 29869 | On the other hand, what follows if the truth of the assumption be granted? |
| 29869 | Or, once more, if magistrates are the artificial joints of society, how can reward and punishment be its nerves? |
| 29869 | Putting these two statements together, can there be any doubt about the genesis of these tribal names? |
| 29869 | Shall we accept this implication? |
| 29869 | Shall we not infer that, be their nature what it may, they must be at least as near to us as the extremities of our own sidereal system? |
| 29869 | Should it not require an infinity of evidence to show that nebulæ are not parts of our sidereal system? |
| 29869 | Should it not require overwhelming evidence to make us believe as much? |
| 29869 | So that we have still to ask-- Why have savage tribes so generally taken animals and plants and other things as totems? |
| 29869 | The difference is unlikely to be a constant one; and, looking for variation, we may ask what is its amount, and under what conditions does it occur? |
| 29869 | The question, then, suggests itself-- Do the mental natures of the sexes differ in a constant or in a variable degree? |
| 29869 | Then what becomes of the Divine Power? |
| 29869 | Then what kind of nature is that by which they act apart from the Divine Will? |
| 29869 | There is the question-- Whence come these"Forces,"spoken of as separate from the"Will of God"--did they pre- exist? |
| 29869 | Though he would, doubtless, disown this as an article of faith, is not his thinking unconsciously influenced by it? |
| 29869 | To what cause must this decrease be ascribed? |
| 29869 | To what classes will the increasing Fauna be for a long period confined? |
| 29869 | Under what circumstances are we likely to find this vegetation fossilized? |
| 29869 | Was the share in organic evolution which Mr. Darwin latterly assigned to the transmission of modifications caused by use and disuse, its due share? |
| 29869 | Well, may we not trace a parallel step in social progress? |
| 29869 | Well, which is the most rational theory about these ten millions of species? |
| 29869 | What are its relations to polyandry and polygyny? |
| 29869 | What are likely to succeed fish? |
| 29869 | What are the corollaries in relation to concentrating nebulous spheroids? |
| 29869 | What are the implications? |
| 29869 | What can be more widely contrasted than a newly- born child and the small, semi- transparent spherule constituting the human ovum? |
| 29869 | What can have induced this tribe to ascribe special sacredness to one creature, and that tribe to another? |
| 29869 | What could have put it into the imagination of any one that he was descended from the dawn? |
| 29869 | What effect is produced on mental nature by mixture of races? |
| 29869 | What follows? |
| 29869 | What have the experiences of each been doing in aid of the emotional development we are considering? |
| 29869 | What incident forces? |
| 29869 | What is the meaning of these facts? |
| 29869 | What is the obvious implication? |
| 29869 | What is there in the hypothesis of_ necessary_, as distinguished from_ actual_, correlation of parts, which is particularly in harmony with Theism? |
| 29869 | What must be the working of this process under the conditions of aboriginal life? |
| 29869 | What now must be the constitution of this atmosphere? |
| 29869 | What now must result from the action of the waves in the course of a geologic epoch? |
| 29869 | What now will be the characters of these late- arriving portions? |
| 29869 | What now will happen with these two strata? |
| 29869 | What possible explanation of this can be given on the current hypothesis? |
| 29869 | What relations do they bear in each case to the habits of life, the domestic arrangements, and the social arrangements? |
| 29869 | What resulted? |
| 29869 | What will be the characters of a cloud thus occupying the interior of a cyclone? |
| 29869 | What will result? |
| 29869 | What would result from them in a photosphere constituted and conditioned as above supposed? |
| 29869 | What would they be? |
| 29869 | What, then, is the conclusion that remains? |
| 29869 | What, then, is the interpretation inevitably put upon death? |
| 29869 | What, then, shall we say of the general implication? |
| 29869 | What, then, shall we say on finding that there are thousands of nebulæ so placed? |
| 29869 | When did the feeling begin? |
| 29869 | Where art thou wandering?" |
| 29869 | Whether the emotions are, therefore, to be regarded as divergent modes of action that have become unlike by successive modifications? |
| 29869 | Which were the parts thus differently exposed? |
| 29869 | Which, then, is most open to the charge of covert Atheism? |
| 29869 | Who would have imagined that the nervous system is a modified portion of the primitive epidermis? |
| 29869 | Why do I introduce these familiar truths so entirely irrelevant to my subject? |
| 29869 | Why does not the frown make it smile, and the mother''s laugh make it weep? |
| 29869 | Why does this partially- established nervous structure betray its presence thus early in the human being? |
| 29869 | Why should this mode of thought lead the savage to imagine a combination of bird and mammal; and not only to imagine it, but to worship it as a god? |
| 29869 | Why this marvellous fact? |
| 29869 | Will it not return also after this still more prolonged quiescence and rigidity? |
| 29869 | and how did there come into existence that power of perception which the chick''s actions show? |
| 29869 | or does it not commonly happen that certain hidden characteristics, on which the obvious ones depend, are the truly significant ones? |
| 29869 | or must there not be an analytical basis to every true classification? |
| 29869 | or must we hold to the notion that it struggles up out of the ground? |
| 29869 | or must we receive the old Hebrew idea, that God takes clay and moulds a new creature? |
| 29869 | or shall we not rather conclude that the nebulæ are_ not_ remote galaxies? |
| 29869 | or that certain others are referable to different periods, because the_ facies_ of their Faunas are different? |
| 29869 | that is to say-- Do not mental complexity and social complexity act and react on each other? |
| 26659 | What do you think{ 31} of yourself? 26659 ), what is that also but a synthesis,--a synthesis of a passive perception with a certain tendency to reaction? 26659 --''Was fang''ich an?'' 26659 After all, though, you will say, Why such an ado about a matter concerning which, however we may theoretically differ, we all practically agree? 26659 After all, what accounts do the nether- most bounds of the universe owe to me? 26659 And by what, forsooth, is the supreme wisdom of this passion warranted? 26659 And can we not ourselves sympathize with his mood in some degree? 26659 And could paradise properly be good in the absence of a sentient principle by which the goodness was perceived? 26659 And if needs of ours outrun the visible universe, why_ may_ not that be a sign that an invisible universe is there? 26659 And if we should not then be warranted in believing it, how can we be so now? |
| 26659 | And is any one entitled to say in advance, that, while the one form of faith shall be crowned with success, the other is certainly doomed to fail? |
| 26659 | And is not its instinct right? |
| 26659 | And our poor friend, James Thomson, similarly writes:--"Who is most wretched in this dolorous place? |
| 26659 | And shall it be given before they are given? |
| 26659 | And so do you not equally exclude them from the being which it now maintains as its own? |
| 26659 | And where everything else must be contented with its part in the universe, shall the theorizing faculty ride rough- shod over the whole? |
| 26659 | And, after all, is not this duty of neutrality where only our inner interests would lead us to believe, the most ridiculous of commands? |
| 26659 | Any philosophy which makes such questions as, What is the ideal type of humanity? |
| 26659 | Are not all sense and all emotion at bottom but turbid and perplexed modes of what in its clarified shape is intelligent cognition? |
| 26659 | Are not simple conception and prevision subjective ends pure and simple? |
| 26659 | Are our moral preferences true or false, or are they only odd biological phenomena, making things good or bad for_ us_, but in themselves indifferent? |
| 26659 | Are there real logically indeterminate possibilities which forbid there being any equivalent for the happening of it all but the happening itself? |
| 26659 | Are they not all of them_ kinds_ of things already here and based in the existing frame of nature? |
| 26659 | Are they not one and all like the Divinity Avenue and Oxford Street of our example? |
| 26659 | Are we then so soon to fall back into the pessimism from which we thought we had emerged? |
| 26659 | At bottom, what have you to lose? |
| 26659 | But can we think of such a sum? |
| 26659 | But does not this immediately bring us into a curious logical predicament? |
| 26659 | But how is the reasoning done? |
| 26659 | But how then about the judgments of regret themselves? |
| 26659 | But if a pyrrhonistic sceptic asks us_ how we know_ all this, can our logic find a reply? |
| 26659 | But if they are a sufficient condition, why did not the Phoenicians outstrip the Greeks in intelligence? |
| 26659 | But if this be so, is it not clear that the facts_ M_, taken_ per se_, are inadequate to justify a conclusion either way in advance of my action? |
| 26659 | But if this be true of the individuals in the community, how can it be false of the community as a whole? |
| 26659 | But is it a sufficient condition? |
| 26659 | But looking outwardly at these universes, can you say which is the impossible and accidental one, and which the rational and necessary one? |
| 26659 | But now I ask, Can that which is the ground of rationality in all else be itself properly called rational? |
| 26659 | But now what particular consciousness in the universe_ can_ enjoy this prerogative of obliging others to conform to a rule which it lays down? |
| 26659 | But now, since we are all such absolutists by instinct, what in our quality of students of philosophy ought we to do about the fact? |
| 26659 | But still the theoretic question{ 194} would remain, What is the ground of the obligation, even here? |
| 26659 | But suppose this rational conception attained, how is the philosopher to recognize it for what it is, and not let it slip through ignorance? |
| 26659 | But take out the geniuses, or alter their idiosyncrasies, and what increasing uniformities will the environment show? |
| 26659 | But what can you drive through space except what is itself spatial? |
| 26659 | But what constitutes this singleness of fact, this unity? |
| 26659 | But what in a purely physical universe demands the production of that other fact? |
| 26659 | But what is the use of being a genius, unless_ with the same scientific evidence_ as other men, one can reach more truth than they? |
| 26659 | But which are the humanly important ones, those most worthy to arouse our interest,--the large distinctions or the small? |
| 26659 | But who can doubt that if he had certain other qualities which he has not yet shown, his influence would have been still more decisive? |
| 26659 | But who does not see the wretched insufficiency of this so- called objective testimony on both sides? |
| 26659 | But why talk of residuum? |
| 26659 | But will our faith in the unseen world similarly verify itself? |
| 26659 | But---- What escapes, WHAT escapes? |
| 26659 | By what signs should we be able to discover that its existence had terminated? |
| 26659 | Can murders and treacheries, considered as mere outward happenings, or motions of matter, be bad without any one to feel their badness? |
| 26659 | Can no vision of it forestall the facts of it, or know from some fractions the others before the others have arrived? |
| 26659 | Can our will either help or hinder our intellect in its perceptions of truth? |
| 26659 | Can they possibly form a result to which our godlike powers of insight shall be judged merely subservient? |
| 26659 | Can we define the tests of rationality which these parts of our nature would use? |
| 26659 | Can we gain no anticipatory assurance that what is to come will have no strangeness? |
| 26659 | Can we realize for an instant what a cross- section of all existence at a definite point of time would be? |
| 26659 | Can we wonder if those bred in the rugged and manly school of science should feel like spewing such subjectivism out of their mouths? |
| 26659 | Can you imagine one position in space trying to get into the place of another position and having to be''contradicted''by that other? |
| 26659 | Can you imagine your thought of an object trying to dispossess the real object from its being, and so being negated by it? |
| 26659 | Do I, reader, negate you? |
| 26659 | Do n''t you see the difference, do n''t you see the identity? |
| 26659 | Do not the unity of its wholeness and the diversity of its parts stand in patent contradiction? |
| 26659 | Do the horse- cars jingling outside negate me writing in this room? |
| 26659 | Do they not in fact demand to be_ understood_ by us still more than to be reacted on? |
| 26659 | Do you not in determining the milk to be this pint exclude it forever from the chance of being those gallons, frustrate it from{ 288} expansion? |
| 26659 | Does an omelet appear whenever three eggs are broken? |
| 26659 | Does it essentially differ from the spirit of religion? |
| 26659 | Does it not both unite and divide things; and but for this strange and irreconcilable activity, would it be at all? |
| 26659 | Does it not leave the fate of the universe at the mercy of the chance- possibilities, and so far insecure? |
| 26659 | Does it not seem preposterous on the very face of it to talk of our opinions being modifiable at will? |
| 26659 | Does it not, in short, deny the craving of our nature for an ultimate peace behind all tempests, for a blue zenith above all clouds? |
| 26659 | Does not the admission of such an unguaranteed chance or freedom preclude utterly the notion of a Providence governing the world? |
| 26659 | Dupery for dupery, what proof is there that dupery through hope is so much worse than dupery through fear? |
| 26659 | Everything can become the subject of criticism-- how criticise without something_ to_ criticise? |
| 26659 | First of all, what is the position of him who seeks an ethical philosophy? |
| 26659 | For him, as for Darwin, the only problem is, these data being given, How does the environment affect them, and how do they affect the environment? |
| 26659 | For what are the alternatives which, in point of fact, offer themselves to human volition? |
| 26659 | Good for the production of another physical fact, do you say? |
| 26659 | Good for what? |
| 26659 | Goods and ills are created by judgment?, 189. |
| 26659 | Have you not now made life worth living on these terms? |
| 26659 | How can one physical fact, considered simply as a physical fact, be''better''than another? |
| 26659 | How can we exclude from the cognition of a truth a faith which is involved in the creation of the truth? |
| 26659 | How can your pure intellect decide? |
| 26659 | How reconcile with life one bent on suicide? |
| 26659 | I will not dispute the theory; but I will ask, Why did they not gain it? |
| 26659 | If God be good, how came he to create-- or, if he did not create, how comes he to permit-- the devil? |
| 26659 | If I characterized Hegel''s own mood as_ hubris_, the insolence of excess, what shall I say of the mood he ascribes to being? |
| 26659 | If it was n''t_ going_, why should you hold on to it? |
| 26659 | If perfection be the principle, how comes there any imperfection here? |
| 26659 | If they are fated to be error, does not the bat''s wing of irrationality still cast its shadow over the world? |
| 26659 | If, not stopping at the explanation of social progress as due to the great man, we go back a step, and ask, Whence comes the great man? |
| 26659 | If, on the other hand, I rightly assume the universe to be not moral, in what does my verification consist? |
| 26659 | Incoherence itself, may it not be the very sort of coherence I require? |
| 26659 | Is any one ever tempted to produce an_ absolute_ accident, something utterly irrelevant to the rest of the world? |
| 26659 | Is friction other than a kind of lubrication? |
| 26659 | Is his origin supernatural? |
| 26659 | Is it not sheer dogmatic folly to say that our inner interests can have no real connection with the forces that the hidden world may contain? |
| 26659 | Is not all experience just the eating of the fruit of the tree of_ knowledge_ of good and evil, and nothing more? |
| 26659 | Is not jolt passage? |
| 26659 | Is not my knowing them at all a gift and not a right? |
| 26659 | Is not the sum of your actual experience taken at this moment and impartially added together an utter chaos? |
| 26659 | Is not, however, the timeless mind rather a gratuitous fiction? |
| 26659 | Is the word to carry with it license to define in detail an invisible world, and to anathematize and excommunicate those whose trust is different? |
| 26659 | Is there any one of our functions exempted from the common lot of liability to excess? |
| 26659 | Is there no substitute, in short, for life but the living itself in all its long- drawn weary length and breadth and thickness? |
| 26659 | Is this a moral universe?--what does the problem mean? |
| 26659 | Is what unity there is in the world{ 270} mainly derived from the fact that the world is_ in_ space and time and''partakes''of them? |
| 26659 | It can not then be said that the question, Is this a moral world? |
| 26659 | Let me transcribe a few sentences: What''s mistake but a kind of take? |
| 26659 | May not this be all wrong? |
| 26659 | Now, can science be called in to tell us which of these two point- blank contradicters of each other is right? |
| 26659 | Now, when I speak of trusting our religious demands, just what do I mean by''trusting''? |
| 26659 | Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream- visited planet are they found? |
| 26659 | Or might the substitute arise at''Stratford- atte- Bowe''? |
| 26659 | Or shall we treat it as a weakness of our nature from which we must free ourselves, if we can? |
| 26659 | Ought it not, for its own sole sake, to be satisfied? |
| 26659 | Shall we espouse and indorse it? |
| 26659 | Shall we then say that the feeling of rationality is constituted merely by the absence{ 64} of any feeling of irrationality? |
| 26659 | Shall we then simply proclaim our own ideals as the lawgiving ones? |
| 26659 | Should we not have as much reason to believe that it still existed as we now have? |
| 26659 | So of the unintelligibilities: call them means of intelligibility, and what further do you require? |
| 26659 | Suppose there is a social equilibrium fated to be, whose is it to be,--that of your preference, or mine? |
| 26659 | The germinal question concerning things brought for the first time before consciousness is not the theoretic''What is that?'' |
| 26659 | The servant produces it, saying;"How did you know where it was? |
| 26659 | Then he is a deputy god, and we have theocracy once removed,--or, rather, not removed at all.... Is this an unacceptable solution? |
| 26659 | Translated freely his words are these: You must either believe or not believe that God is-- which will you do? |
| 26659 | Was there ever a more exquisite idol of the den, or rather of the_ shop_? |
| 26659 | Were there a great citizen, splendid with every civic gift, to be its candidate, who can doubt that he would lead us to victory? |
| 26659 | What are our woes and sufferance compared with these? |
| 26659 | What are the causes there? |
| 26659 | What are those futures that now seem matters of chance? |
| 26659 | What are_ they_, and how shall I meet_ them_? |
| 26659 | What can he do, then, it will now be asked, except to fall back on scepticism and give up the notion of being a philosopher at all? |
| 26659 | What closet- solutions can possibly anticipate the result of trials made on such a scale? |
| 26659 | What conduct is good? |
| 26659 | What do you think of the world?... |
| 26659 | What does determinism profess? |
| 26659 | What does that mean? |
| 26659 | What does the moral enthusiast care for philosophical ethics? |
| 26659 | What is it, they ask, but barefaced crazy unreason, the negation of intelligibility and law? |
| 26659 | What is meant by coming''to feel at home''in a new place, or with new people? |
| 26659 | What is the principle of unity in all this monotonous rain of instances? |
| 26659 | What is the task which philosophers set themselves to perform; and why do they philosophize at all? |
| 26659 | What must we do? |
| 26659 | What reasons can we plead that may render such a brother( or sister) willing to take up the burden again? |
| 26659 | What shall be reckoned virtues? |
| 26659 | What strange inversion of scientific procedure does Mr. Allen practise when he teaches us to neglect elements and attend only to aggregate resultants? |
| 26659 | What then do we now mean by the religious hypothesis? |
| 26659 | What was the most important thing he said to us? |
| 26659 | What wonder then if, instead of{ 293} converting, our words do but rejoice and delight, those already baptized in the faith of confusion? |
| 26659 | What wondrous strain is this that steals upon his ear? |
| 26659 | What''s nausea but a kind of-ausea? |
| 26659 | What, in short, has authority to debar us from trusting our religious demands? |
| 26659 | What, then, are the marks? |
| 26659 | When I measure out a pint, say of milk, and so determine it, what do I do? |
| 26659 | Where is a certainly true answer found? |
| 26659 | Which is the right point of view for philosophic vision? |
| 26659 | Who knows? |
| 26659 | Why do so few''scientists''even look at the evidence for telepathy, so called? |
| 26659 | Why does he believe in primordial units of''mind- stuff''on evidence which would seem quite worthless to Professor Bain? |
| 26659 | Why does the painting of any paradise or Utopia, in heaven or on earth, awaken such yawnings for nirvana and escape? |
| 26659 | Why does the_ AEsthetik_ of every German philosopher appear to the artist an abomination of desolation? |
| 26659 | Why duplicate it by the tedious unrolling, inch by inch, of the foredone reality? |
| 26659 | Why may it not be so with the world? |
| 26659 | Why not take heed to the_ meaning_ of what is said? |
| 26659 | Why seek for a glue to hold things together when their very falling apart is the only glue you need? |
| 26659 | Why should you not? |
| 26659 | Why? |
| 26659 | Why_ may_ not the former one be prophetic, too? |
| 26659 | Will Mr. Allen seriously say that this is all human folly, and tweedledum and tweedledee? |
| 26659 | Without the_ same_ as a basis, how could strife occur? |
| 26659 | Would England have to- day the''imperial''ideal which she now has, if a certain boy named Bob Clive had shot himself, as he tried to do, at Madras? |
| 26659 | Would he not cut himself off from that particular angel- possibility as decisively as if he went and married some one else? |
| 26659 | [ 3] Can not the breaks, the jolts, the margin of foreignness, be exorcised from other things and leave them unitary like the space they fill? |
| 26659 | [ 4] Now for the question I asked above: What kind of a being would God be if he did exist? |
| 26659 | [ 6] For, after all, is there not something rather absurd in our ordinary notion of external things being good or bad in themselves? |
| 26659 | _ Which_ thought? |
| 26659 | but the practical''Who goes there?'' |
| 26659 | cry they,"what shall we do?" |
| 26659 | dost thou not see it to be one nest of incompatibilities? |
| 26659 | is it anything but a peculiar sort of transparency? |
| 26659 | one now hears the positivist contemptuously exclaim;"what use can a scientific life have for maybes?" |
| 26659 | or rather, as Horwicz has admirably put it,''What is to be done?'' |
| 26659 | { 122} Now, what are these essential features? |
| 26659 | { 188}''Experience''of consequences may truly teach us what things are_ wicked_, but what have consequences to do with what is_ mean_ and_ vulgar_? |
| 26659 | { 32} IS LIFE WORTH LIVING? |
| 40438 | But will you not admit that such a man lives basely or dishonourably? |
| 40438 | Car enfin qu''y a- t- il de grand dans la connoissance des mouvemens des planètes? 40438 Is that your explanation of justice( asks Sokrates): that it consists in telling truth, and rendering to every one what you have had from him?" |
| 40438 | Nam quæ est superstitio? 40438 What then-- do you not grant farther, that he lives badly, disagreeably, disadvantageously, to himself?" |
| 40438 | What? 40438 -- Pô= s dê= ta di/ kês ou)/sês, o( Zeu\s ou)k a)po/ lôlen, to\n pate/ r''au(tou= dê/ sas? 40438 10), citing Aristobulus and Numenius, says[ Greek: Ti/ ga\r e)/sti Pla/ tôn, ê)\ Môu+sê\s a)ttiki/ zôn?] 40438 243; of all three parts of soul? 40438 27; is it teachable by system? 40438 333 E:[ Greek: Ou)k a)\n ou)=n pa/ nu ge/ ti spoudai= on ei)/ê ê( dikaiosu/ nê, ei) pro\s ta\ a)/chrêsta chrê/ simon o)\n tugcha/ nei?]] 40438 447; not a right traffic between men and gods, 448; is it holy? 40438 A)/llo ti ou)=n, e)/phê, kai\ su\ ou(/tô poiê/ seis? 40438 Are they one thing, or two separate things? 40438 Are you going to give me one of those answers which I forbade? 40438 Are you satisfied that their courage( or self- command) shall be lame or one- sided-- good against pains, but not good against pleasures? 40438 But do there really exist any such Forms or Ideas-- as Fire_ per se_, the Generic Fire-- Water_ per se_, the Generic Water, invisible and intangible? 40438 But how can such restriction be enforced, since no individual paternity or maternity is recognised in the Commonwealth? 40438 But how can we implant such unanimous and unshaken belief, in a story altogether untrue? 40438 But how is such activity to be obtained? 40438 But is it the fact that there are in each man three such mental constituents-- three different classes, sorts, or varieties, of mind? 40438 But is it true that women are competent to the function of Guardians? 40438 But tell me, Sokrates( asks Adeimantus), what do_ you_ conceive the Good to be-- Intelligence or Pleasure, or any other thing different from these? 40438 But we must ask him farther-- Proper and suitable-- how? 40438 But what is Good? 40438 But what is Good?] 40438 But what is this Something, midway between Ens and Particulars Non- Ens, and partaking of both-- which is the object of Opination? 40438 But what_ is_ the good and honourable-- or the bad and dishonourable? 40438 Can you specify in what particular transactions the just man has any superior usefulness as a co- operator? 40438 Do the names in the first triplet mean substantially the same thing, only looked at in different aspects and under different conditions? 40438 Do you wish me not to be happy? 40438 Does the internal reason and sentiment of the agent coincide with that of his countrymen, as to what is just and unjust? 40438 Does there exist nothing really anywhere, beyond the visible objects which we see and touch? 40438 First, What is Justice? 40438 For when a man says that Intelligence is the Good, our next question to him must be, What sort of Intelligence do you mean?--Intelligence of what? 40438 Here then the question is opened, Which of the three is in the right? 40438 Holiness, what is? 40438 How are philosophers to be formed? 40438 How can we expect that such a man should prefer justice, when the rewards of injustice on its largest scale are within his reach? 40438 How is it( says the Athenian) that you deal so differently with pains and pleasures? 40438 How is the Platonic colony to be first set on its march, and by whom are its first magistrates to be named? 40438 If you ask men-- How much is twelve? 40438 If you say that the agreeable course is the happiest, what do you mean by always exhorting me to be just? 40438 Illud ab hoc igitur quærendum est, quid sit amari Tantopere, ad somnum si res redit atque quietem Cur quisquam æterno possit tabescere luctu? 40438 In a word, whenever a man is effective as a guard of any thing, is he not also effective as a thief of it? 40438 In boxing or in battle, is not he who is best in striking, best also in defending himself? 40438 In like manner, the cases must be specified in which justice renders what is proper and suitable-- to whom, how, or what? 40438 In regard to disease, is not he who can best guard himself against it, the most formidable for imparting it to others? 40438 In the body of Guardians or Soldiers 35 Where is the Temperance? 40438 Interroganti porro illi, Quid hoc? 40438 Is he essentially homogeneous with his countrymen( to use the language of Plato in the Gorgias[57]), a chip of the same block? 40438 Is not the general who watches best over his own camp, also the most effective in surprising and over- reaching the enemy? 40438 Is the female nature endued with the same aptitudes for such duties as the male? 40438 Is the just man happy in or by reason of his justice? 40438 Is the unjust man unhappy by reason of his injustice? 40438 It resides in the few elder Rulers_ ib._ Where is the Courage? 40438 Kai\ mê\n to/ ge ê(du\ e)n psuchê=| gigno/ menon kai\ to\ lupêro\n ki/ nêsi/ s tis a)mphote/ rô e)/ston? 40438 Kai\ pô/ s a)\n tau= ta/ g''e)/ti xugchôroi= men? 40438 Kakourgi/ an de\ tê\n megi/ stên tê= s e(autou= po/ leôs ou)k a)diki/ an phê/ seis ei)=nai? 40438 Meat and drink-- or true opinions, knowledge, intelligence, and virtue? 40438 Nevertheless the avowed purpose of the treatise is, not to depict the ideal of a commonwealth, but to solve the questions, What is Justice? 40438 Now as to the question, What Good is? 40438 Now tell me-- In what manner are the objects here defined ensured by the institutions of Apollo and Zeus at Sparta and Krete? 40438 Now which of these two judgments shall we pronounce to be the truth? 40438 O(/pôs? 40438 Or do they mean three distinct things, separable and occurring the one without the other? 40438 Or is it profitable to him to be unjust, if he can contrive to escape detection and punishment? 40438 Or that which embraces the mortal, the transient, and the ever variable-- being itself of kindred nature? 40438 Ou)kou= n e)peidê\ du/ o, kai\ e(\n e)ka/ teron? 40438 Ou)kou= n, o(/, ti a)\n au)tô= n eu(/rômen e)n au)tê=|, to\ u(po/ loipon e)/stai to\ ou)ch eu(rême/ non?] 40438 Pain, Evil, Unhappiness? 40438 Poi/ an? 40438 Poi= on ti? 40438 Pô= s ou)=n o)rthô= s e)/sti to\ mê\ a)lgei= n ê(du\ ê(gei= sthai, ê)\ to\ mê\ chai/ rein a)niaro/ n? 40438 Question-- How are Happiness and Misery apportioned among them? 40438 Question-- How are Happiness and Misery apportioned among them?] 40438 Quo audito, Chalifam ab eo quæsivisse, Quidnam Bonum esset? 40438 Quærenti Chalifæ quid hoc esset? 40438 Secondly, To which of the three classes of good things does Justice belong? 40438 Superiors rule and Inferiors obey_ ib._ Where is the Justice? 40438 Tell me for what want or acquisition justice is useful during peace? 40438 That which embraces the true, eternal, and unchangeable-- and which is itself of similar nature? 40438 The professed subject is-- What is Justice? 40438 There is perfect unanimity between them as to the point-- Who ought to command, and who ought to obey? 40438 Thirdly, wherein resides the Temperance of the city? 40438 Ti/ de/? 40438 Ti/ de/? 40438 To his own judgment? 40438 To\ de\ mê/ te ê(du\ mê/ te lupêro\n ou)chi\ ê(suchi/ a me/ ntoi kai\ e)n me/ sô| tou/ tôn e)pha/ nê a)/rti? 40438 Tripartite distribution of Good-- To which of the three heads does Justice belong? 40438 Tripartite distribution of Good-- To which of the three heads does Justice belong?] 40438 Under what circumstances is Justice useful? 40438 Under what circumstances is Justice useful?] 40438 We must decline the problem, What Good itself is? 40438 What are the characteristic points of difference, by reason of which Virtue sometimes receives one of these names, sometimes another? 40438 What are those modes of jointly employing money, in which the just man is more useful than others? 40438 What course of life are they likely to choose? 40438 What good_ can_ he possess, apart from pleasure? 40438 What if the powerful man mistakes his own advantage? 40438 What if the powerful man mistakes his own advantage?] 40438 What is Injustice? 40438 What is that common object? 40438 What is the common property, or point of similarity between Prudence, Courage, Temperance, Justice-- by reason of which each is termed Virtue? 40438 What is the explanation which he himself gives( in this very Republic) of the primary origin of a city? 40438 What is the relation between Pleasure, Good, and Happiness? 40438 What is the supreme object of knowledge? 40438 What necessity was there to copy the worst parts of the Generic Animal as well as the best? 40438 What other Sophist, or what private exhortation, can contend successfully against teachers such as these? 40438 What penalty will you then impose upon yourself? 40438 What restriction is to be placed upon his power of making a valid will? 40438 What then is the object of Opining? 40438 When Plato speaks of the just or the unjust man, to whose judgment does he make appeal? 40438 Where is its Justice? 40438 Where is its Justice?] 40438 Where is the motive, operative, demiurgic force, ready to translate such an idea into reality? 40438 Wherein does the Justice of the city reside? 40438 Which of the three varieties of pleasure and modes of life is the more honourable or base, the better or worse, the more pleasurable or painful? 40438 Which of the two exists most perfectly? 40438 Which of the two is most existent? 40438 Which of the two partakes most of pure essence? 40438 Which of the two will have the happiest life? 40438 Who is to fix the limit of admissible divergence between the various compositions of a man like Plato? 40438 Whom does Plato intend for the fourth person, unnamed and absent? 40438 [ 100] Long- haired men are different from bald- heads: but shall we conclude, that if the former are fit to make shoes, the latter are unfit? 40438 [ 13]_ T._--What will you say if I show you another answer better than all of them? 40438 [ 186] But what are the highest studies? 40438 [ 195] What then is this Real Good-- the Noumenon, Idea, or form of Good? 40438 [ 221] Now what cognitions, calculated to aid such a purpose, can we find to teach? 40438 [ 290] By what criterion, or by whose judgment, is this question to be decided? 40438 [ 295] How is he to carry out this maxim in his laws? 40438 [ 367] Now which of the two( asks Plato) directs the movements of the celestial sphere, the Sun, Moon, and Stars? 40438 [ 63] You agree with me in this, do you not? |
| 40438 | [ 66] Or is this mere unfounded speech? |
| 40438 | [ 67] He obtains praise and honour:--Is_ that_ good, but disagreeable-- and would the contrary, infamy, be agreeable? |
| 40438 | [ 7][ Footnote 5: Plato, Republic, i. p. 332 D.[ Greek: ê( ou)=n dê\ ti/ si ti/ a)podidou= sa te/ chnê dikaiosu/ nê a)\n kaloi= to?]] |
| 40438 | [ Footnote 129: Plato, Republic, v. p. 461 C.] How is the father to know his own daughter( it is asked), or the son his own mother? |
| 40438 | [ Greek: Bou/ lei ou)=n e)/nthende a)rxô/ metha e)piskopou/ ntes, e)k tê= s ei)ôthui/ as metho/ dou? |
| 40438 | [ Greek: Ou)kou= n mousikê/ n ge pa= sa/ n phamen ei)kastikê/ n te ei)=nai kai\ mimêtikê/ n?]] |
| 40438 | [ Greek: Ou)kou= n tau= ta pa/ schoi a)\n pa/ nta dia\ to\ mê\ e)/mpeiros ei)=nai tou= a)lêthinô= s a)/nô te o)/ntos kai\ e)n me/ sô|? |
| 40438 | [ Greek: Plê/ rôsis de\ a)lêtheste/ ra tou= ê(=tton ê)\ tou= ma= llon o)/ntos? |
| 40438 | [ Greek: Pou= ou)=n a)/n pote e)n au)tê=|( tê=| po/ lei) ei)/ê ê(/ te dikaiosu/ nê kai\ ê( a)diki/ a? |
| 40438 | [ Greek: Ti/ de\ dê/? |
| 40438 | [ Greek: Ti/ ga/ r e)sti to\ e)rgazo/ menon, pro\s ta\s i)de/ as a)poble/ pon?] |
| 40438 | [ Greek: ei)/th''o(/stis o(mologei= tau= ta, u(pome/ nei mê\ theô= n ei)=nai plê/ rê pa/ nta?]] |
| 40438 | [ Greek: to\_ de\ dê\ loipo\n ei)=dos_, di''o(\ a)\n e)/ti a)retê= s mete/ choi po/ lis, ti/ pot''a)\n ei)/ê? |
| 40438 | [ Greek: ê)= kai\ dialektiko\n kalei= s to\n lo/ gon e(/kastou lamba/ nonta tê= s ou)si/ as?]] |
| 40438 | [ Greek: ê)\ tou= to me/ n i)/sôs a)\n xugchôrê/ saite, to/ ge ai)schrô= s( zê= n)? |
| 40438 | [ Side- note: Explanation by Polemarchus-- Farther interrogations by Sokrates-- Justice renders what is proper and suitable: but how? |
| 40438 | [ Side- note: First, where is the wisdom of the city? |
| 40438 | [ Side- note: How is such a fiction to be accredited in the first instance? |
| 40438 | [ Side- note: Question-- How is the scheme practicable? |
| 40438 | [ Side- note: Where is the Courage? |
| 40438 | [ Side- note: Where is the Justice? |
| 40438 | [ Side- note: Where is the Temperance? |
| 40438 | [ Side- note: Why are not the citizens tested in like manner, in regard to resistance against the seductions of pleasure?] |
| 40438 | _ S._--But is not a man often mistaken in this belief? |
| 40438 | _ S._--How can I possibly answer, when you prescribe beforehand what I am to say or not to say? |
| 40438 | _ S._--In what matters is it that the just man shows his special efficiency, to benefit friends and hurt enemies? |
| 40438 | _ S._--Who is it that is most efficient in benefiting his friends and injuring his enemies, as to health or disease? |
| 40438 | _ S._--Who, in reference to the dangers in navigation by sea? |
| 40438 | _ S._--Why not similar? |
| 40438 | _ S._--You mean, then, that it is just to hurt unjust men, and to benefit just men? |
| 40438 | _ T._--Is that what you intend to do? |
| 40438 | _ ib._ First, where is the wisdom of the city? |
| 40438 | _ ê(\ chalepo\n eu(rei= n belti/ ô tê= s u(po\ tou= pollou= chro/ nou eu(rême/ nês_? |
| 40438 | and at the same time say-- Don''t tell me that it is twice six, or three times four, or four times three-- how can any man answer your question? |
| 40438 | e)n au)tê=| tê=| po/ lei pô= s a)llê/ lois metadô/ sousin ô(=n a)\n e(/kastoi e)rga/ zôntai? |
| 40438 | e._ things good_ per se_, and good also in their consequences? |
| 40438 | e._ things not good_ per se_, but good only in their consequences? |
| 40438 | ei) ou)=n o(/moios a)nê\r tê=| po/ lei, ou) kai\ e)n e)kei/ nô| a)na/ gkê tê\n au)tê\n ta/ xin e)nei= nai?] |
| 40438 | et n''en sçavons nous pas assez présentement pour régler nos mois et nos années? |
| 40438 | in what cases, proper? |
| 40438 | in what cases, proper? |
| 40438 | in what cases? |
| 40438 | or to which of the numerous other dissentient judgments? |
| 40438 | p. 376 E.[ Greek: Ti/ s ou)=n ê( paidei/ a? |
| 40438 | p. 376 E.[ Greek: Ti/ s ou)=n ê( paidei/ a? |
| 40438 | p. 412 C.[ Greek: Ou)kou= n phroni/ mous te ei)s tou= to dei= u(pa/ rchein kai\ dunatou\s kai\ e)/ti kêdemo/ nas tê= s po/ leôs? |
| 40438 | p. 415 C- D.[ Greek: Tou= ton ou)=n to\n mu= thon o(/pôs a)\n peisthei= en, e)/cheis tina\ mêchanê/ n? |
| 40438 | p. 415 C- D[ Greek: Tou= ton ou)=n to\n mu= thon o(/pôs a)\n peisthei= en, e)/cheis tina\ mêchanê/ n? |
| 40438 | p. 505 D.][ Side- note: What is the Good? |
| 40438 | p. 521 C.[ Greek: Ti/ a)\n ou)=n ei)/ê ma/ thêma psuchê= s o(lko\n a)po\ tou= gignome/ nou e)pi\ to\ o)/n?]] |
| 40438 | p. 532 D.][ Side- note: Question by Glaukon-- What is the Dialectic Power? |
| 40438 | p. 584 C.[ Greek: Nomi/ zeis ti e)n tê=| phu/ sei ei)=nai to\ me\n a)/nô, to\ de\ ka/ tô, to\ de\ me/ son? |
| 40438 | p. 664 D.][ Side- note: Pleasure-- Good-- Happiness-- What is the relation between them?] |
| 40438 | paideu/ ein de\ teleô/ tata kai\ a)perga/ zesthai oi(/ous bou/ lontai ei)=nai kai\ ne/ ous kai\ presbute/ rous kai\ a)/ndras kai\ gunai= kas?]] |
| 40438 | po/ then a)/llothen ê)\ e)k tô= n a)natomô= n?]] |
| 40438 | qui gradus? |
| 40438 | quæ harum species? |
| 40438 | quæ[ Greek: a)theo/ tês]? |
| 40438 | ti/ a)\n oi)/ei au)tou\s a)pokri/ nasthai? |
| 40438 | ti/ ga\r dê\ dikai/ ô| chôrizo/ menon ê(donê= s a)gatho\n a)\n gi/ gnoito?]] |
| 40438 | to whom? |
| 40438 | to\ kai\ a)êdô/ s kai\ mê\ xumphero/ ntôs au)tô=|? |
| 40438 | to\ kai\ kakô= s? |
| 40438 | whatever consequences may befall him? |
| 40438 | Ê)= kai\ dunato\n to\ mêde/ tera o)\n a)mpho/ tera gi/ gnesthai? |
| 40438 | Ê)\ ou)k oi)=stha o(/ti to\n mê\ peitho/ menon a)timi/ ais te kai\ chrê/ masi kai\ thana/ tois kola/ zousin? |
| 40438 | Ô)= thauma/ sie, su\ de\ dê\ poi= skopei= s? |
| 40438 | ê)\ ou)/? |
| 40438 | ê)\ ou)ch ou(/tô plou/ tou a)retê\ die/ stêken, ô(/sper e)n pla/ stiggi zugou= keime/ nou e(kate/ rou a)ei\ tou)nanti/ on r(e/ ponte?] |
| 40438 | ô(=n e)gô\ a)pei= pon, tou/ tôn ti a)pokrinei=? |
| 1643 | ''If there is knowledge, there must be teachers; and where are the teachers?'' |
| 1643 | ''To whom, then, shall Meno go?'' |
| 1643 | ''what is courage?'' |
| 1643 | ''what is temperance?'' |
| 1643 | ( To the Boy:) Tell me, boy, do you assert that a double space comes from a double line? |
| 1643 | ANYTUS: Whom do you mean, Socrates? |
| 1643 | ANYTUS: Why do you not tell him yourself? |
| 1643 | ANYTUS: Why single out individuals? |
| 1643 | Am I not right? |
| 1643 | And am I to carry back this report of you to Thessaly? |
| 1643 | And if these were our reasons, should we not be right in sending him? |
| 1643 | And if this is the proper name, then you, Meno''s slave, are prepared to affirm that the double space is the square of the diagonal? |
| 1643 | And if you find what you want, how will you ever know that this is the thing which you did not know? |
| 1643 | And is any mode of acquisition, even if unjust and dishonest, equally to be deemed virtue? |
| 1643 | And now tell me, is not this a line of two feet and that of four? |
| 1643 | And yet, if there are no universal ideas, what becomes of philosophy? |
| 1643 | And, therefore, my dear Meno, I fear that I must begin again and repeat the same question: What is virtue? |
| 1643 | Are they not profitable when they are rightly used, and hurtful when they are not rightly used? |
| 1643 | But I can not believe, Socrates, that there are no good men: And if there are, how did they come into existence? |
| 1643 | But are you in earnest, Socrates, in saying that you do not know what virtue is? |
| 1643 | But how, asks Meno, can he enquire either into what he knows or into what he does not know? |
| 1643 | But is virtue taught or not? |
| 1643 | But what has been the result? |
| 1643 | But whence had the uneducated man this knowledge? |
| 1643 | But where are the teachers? |
| 1643 | Can he be wrong who has right opinion, so long as he has right opinion? |
| 1643 | Can the child govern his father, or the slave his master; and would he who governed be any longer a slave? |
| 1643 | Can those who were deemed by many to be the wisest men of Hellas have been out of their minds? |
| 1643 | Can you say that they are teachers in any true sense whose ideas are in such confusion? |
| 1643 | Can you teach me how this is? |
| 1643 | Consider the matter thus: If we wanted Meno to be a good physician, to whom should we send him? |
| 1643 | Could you not answer that question, Meno? |
| 1643 | Do not all men, my dear sir, desire good? |
| 1643 | Do they seem to you to be teachers of virtue? |
| 1643 | Do you observe that here he seems to imply that virtue can be taught? |
| 1643 | Do you remember them? |
| 1643 | Do you think that I could? |
| 1643 | Have there not been many good men in this city? |
| 1643 | Have you not heard from our elders of him? |
| 1643 | Health and strength, and beauty and wealth-- these, and the like of these, we call profitable? |
| 1643 | Here are two and there is one; and on the other side, here are two also and there is one: and that makes the figure of which you speak? |
| 1643 | How could that be? |
| 1643 | How would you answer me? |
| 1643 | How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble? |
| 1643 | If a man knew the way to Larisa, or anywhere else, and went to the place and led others thither, would he not be a right and good guide? |
| 1643 | Is he a bit better than any other mortal? |
| 1643 | Is there any difference? |
| 1643 | Is virtue the same in a child and in a slave, Meno? |
| 1643 | It was the natural answer to two questions,''Whence came the soul? |
| 1643 | Let me explain: if in one direction the space was of two feet, and in the other direction of one foot, the whole would be of two feet taken once? |
| 1643 | Let the first hypothesis be that virtue is or is not knowledge,--in that case will it be taught or not? |
| 1643 | Let us take another,--Aristides, the son of Lysimachus: would you not acknowledge that he was a good man? |
| 1643 | Look at the matter in your own way: Would you not admit that Themistocles was a good man? |
| 1643 | MENO: And did you not think that he knew? |
| 1643 | MENO: And how will you enquire, Socrates, into that which you do not know? |
| 1643 | MENO: And now, Socrates, what is colour? |
| 1643 | MENO: But if a person were to say that he does not know what colour is, any more than what figure is-- what sort of answer would you have given him? |
| 1643 | MENO: How can it be otherwise? |
| 1643 | MENO: How do you mean, Socrates? |
| 1643 | MENO: Then you have never met Gorgias when he was at Athens? |
| 1643 | MENO: True; but do you think that there are no teachers of virtue? |
| 1643 | MENO: Well, Socrates, and is not the argument sound? |
| 1643 | MENO: Well, what of that? |
| 1643 | MENO: Well; and why are you so slow of heart to believe that knowledge is virtue? |
| 1643 | MENO: What do you mean by the word''right''? |
| 1643 | MENO: What do you mean, Socrates? |
| 1643 | MENO: What do you mean? |
| 1643 | MENO: What have they to do with the question? |
| 1643 | MENO: What of that? |
| 1643 | MENO: What was it? |
| 1643 | MENO: Where does he say so? |
| 1643 | MENO: Why do you say that, Socrates? |
| 1643 | MENO: Why do you think so? |
| 1643 | MENO: Why not? |
| 1643 | MENO: Why, how can there be virtue without these? |
| 1643 | MENO: Why? |
| 1643 | MENO: Will you have one definition of them all? |
| 1643 | MENO: Yes, Socrates; but what do you mean by saying that we do not learn, and that what we call learning is only a process of recollection? |
| 1643 | Meanwhile I will return to you, Meno; for I suppose that there are gentlemen in your region too? |
| 1643 | Now, has any one ever taught him all this? |
| 1643 | Now, to whom should he go in order that he may learn this virtue? |
| 1643 | Now, when you say that they deceived and corrupted the youth, are they to be supposed to have corrupted them consciously or unconsciously? |
| 1643 | Once more, I suspect, friend Anytus, that virtue is not a thing which can be taught? |
| 1643 | Or is the nature of health always the same, whether in man or woman? |
| 1643 | Ought I not to ask the question over again; for can any one who does not know virtue know a part of virtue? |
| 1643 | Please, Anytus, to help me and your friend Meno in answering our question, Who are the teachers? |
| 1643 | SOCRATES: A square may be of any size? |
| 1643 | SOCRATES: And a person who had a right opinion about the way, but had never been and did not know, might be a good guide also, might he not? |
| 1643 | SOCRATES: And a third, which is equal to either of them? |
| 1643 | SOCRATES: And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge? |
| 1643 | SOCRATES: And are there not here four equal lines which contain this space? |
| 1643 | SOCRATES: And are there not these four divisions in the figure, each of which is equal to the figure of four feet? |
| 1643 | SOCRATES: And are they willing to teach the young? |
| 1643 | SOCRATES: And can either a young man or an elder one be good, if they are intemperate and unjust? |
| 1643 | SOCRATES: And can either house or state or anything be well ordered without temperance and without justice? |
| 1643 | SOCRATES: And conversely, may not the art of which neither teachers nor disciples exist be assumed to be incapable of being taught? |
| 1643 | SOCRATES: And desire is of possession? |
| 1643 | SOCRATES: And did not he train his son Lysimachus better than any other Athenian in all that could be done for him by the help of masters? |
| 1643 | SOCRATES: And do you really imagine, Meno, that a man knows evils to be evils and desires them notwithstanding? |
| 1643 | SOCRATES: And does any one desire to be miserable and ill- fated? |
| 1643 | SOCRATES: And does he really know? |
| 1643 | SOCRATES: And does he think that the evils will do good to him who possesses them, or does he know that they will do him harm? |
| 1643 | SOCRATES: And does he who desires the honourable also desire the good? |
| 1643 | SOCRATES: And does not this line, reaching from corner to corner, bisect each of these spaces? |
| 1643 | SOCRATES: And does this definition of virtue include all virtue? |
| 1643 | SOCRATES: And for this reason-- that there are other figures? |
| 1643 | SOCRATES: And four is how many times two? |
| 1643 | SOCRATES: And four such lines will make a space containing eight feet? |
| 1643 | SOCRATES: And four times is not double? |
| 1643 | SOCRATES: And from what line do you get this figure? |
| 1643 | SOCRATES: And how many are twice two feet? |
| 1643 | SOCRATES: And how many in this? |
| 1643 | SOCRATES: And how many spaces are there in this section? |
| 1643 | SOCRATES: And how many times larger is this space than this other? |
| 1643 | SOCRATES: And how much are three times three feet? |
| 1643 | SOCRATES: And how much is the double of four? |
| 1643 | SOCRATES: And if he proceeded to ask, What other figures are there? |
| 1643 | SOCRATES: And if it was taught it was wisdom? |
| 1643 | SOCRATES: And if one man is not better than another in desiring good, he must be better in the power of attaining it? |
| 1643 | SOCRATES: And if one side of the figure be of two feet, and the other side be of two feet, how much will the whole be? |
| 1643 | SOCRATES: And if there are no teachers, neither are there disciples? |
| 1643 | SOCRATES: And if there are no teachers, neither are there scholars? |
| 1643 | SOCRATES: And if there were teachers, it might be taught; and if there were no teachers, not? |
| 1643 | SOCRATES: And if we are good, then we are profitable; for all good things are profitable? |
| 1643 | SOCRATES: And in speaking thus, you do not mean to say that the round is round any more than straight, or the straight any more straight than round? |
| 1643 | SOCRATES: And in supposing that they will be useful only if they are true guides to us of action-- there we were also right? |
| 1643 | SOCRATES: And is not that four times four? |
| 1643 | SOCRATES: And is not this true of size and strength? |
| 1643 | SOCRATES: And is not this universally true of human nature? |
| 1643 | SOCRATES: And may we not, Meno, truly call those men''divine''who, having no understanding, yet succeed in many a grand deed and word? |
| 1643 | SOCRATES: And might not the same be said of flute- playing, and of the other arts? |
| 1643 | SOCRATES: And might there not be another square twice as large as this, and having like this the lines equal? |
| 1643 | SOCRATES: And must not he then have been a good teacher, if any man ever was a good teacher, of his own virtue? |
| 1643 | SOCRATES: And must they not suppose that those who are hurt are miserable in proportion to the hurt which is inflicted upon them? |
| 1643 | SOCRATES: And nature being excluded, then came the question whether virtue is acquired by teaching? |
| 1643 | SOCRATES: And now I add another square equal to the former one? |
| 1643 | SOCRATES: And now try and tell me the length of the line which forms the side of that double square: this is two feet-- what will that be? |
| 1643 | SOCRATES: And of how many feet will that be? |
| 1643 | SOCRATES: And passages into which and through which the effluences pass? |
| 1643 | SOCRATES: And shall I explain this wonder to you? |
| 1643 | SOCRATES: And so forth? |
| 1643 | SOCRATES: And some of the effluences fit into the passages, and some of them are too small or too large? |
| 1643 | SOCRATES: And surely the good man has been acknowledged by us to be useful? |
| 1643 | SOCRATES: And the right guide is useful and good? |
| 1643 | SOCRATES: And the space of four feet is made from this half line? |
| 1643 | SOCRATES: And the women too, Meno, call good men divine-- do they not? |
| 1643 | SOCRATES: And then you will tell me about virtue? |
| 1643 | SOCRATES: And there are no teachers of virtue to be found anywhere? |
| 1643 | SOCRATES: And there is such a thing as sight? |
| 1643 | SOCRATES: And these lines which I have drawn through the middle of the square are also equal? |
| 1643 | SOCRATES: And they surely would not have been good in the same way, unless their virtue had been the same? |
| 1643 | SOCRATES: And this knowledge which he now has must he not either have acquired or always possessed? |
| 1643 | SOCRATES: And this space is of how many feet? |
| 1643 | SOCRATES: And this spontaneous recovery of knowledge in him is recollection? |
| 1643 | SOCRATES: And thus we arrive at the conclusion that virtue is either wholly or partly wisdom? |
| 1643 | SOCRATES: And virtue makes us good? |
| 1643 | SOCRATES: And we have admitted that a thing can not be taught of which there are neither teachers nor disciples? |
| 1643 | SOCRATES: And were we not saying just now that justice, temperance, and the like, were each of them a part of virtue? |
| 1643 | SOCRATES: And what do you think of these Sophists, who are the only professors? |
| 1643 | SOCRATES: And what is the guiding principle which makes them profitable or the reverse? |
| 1643 | SOCRATES: And will not virtue, as virtue, be the same, whether in a child or in a grown- up person, in a woman or in a man? |
| 1643 | SOCRATES: And yet he has the knowledge? |
| 1643 | SOCRATES: And yet these things may also sometimes do us harm: would you not think so? |
| 1643 | SOCRATES: And yet we admitted that it was a good? |
| 1643 | SOCRATES: And yet, as we were just now saying, he did not know? |
| 1643 | SOCRATES: And yet, were you not saying just now that virtue is the desire and power of attaining good? |
| 1643 | SOCRATES: And you know that a square figure has these four lines equal? |
| 1643 | SOCRATES: And, in your opinion, do those who think that they will do them good know that they are evils? |
| 1643 | SOCRATES: But are not the miserable ill- fated? |
| 1643 | SOCRATES: But did any one, old or young, ever say in your hearing that Cleophantus, son of Themistocles, was a wise or good man, as his father was? |
| 1643 | SOCRATES: But does not this line become doubled if we add another such line here? |
| 1643 | SOCRATES: But how much? |
| 1643 | SOCRATES: But if he did not acquire the knowledge in this life, then he must have had and learned it at some other time? |
| 1643 | SOCRATES: But if neither the Sophists nor the gentlemen are teachers, clearly there can be no other teachers? |
| 1643 | SOCRATES: But if the good are not by nature good, are they made good by instruction? |
| 1643 | SOCRATES: But if there are three feet this way and three feet that way, the whole space will be three times three feet? |
| 1643 | SOCRATES: But if this be affirmed, then the desire of good is common to all, and one man is no better than another in that respect? |
| 1643 | SOCRATES: But if this is true, then the good are not by nature good? |
| 1643 | SOCRATES: But since this side is also of two feet, there are twice two feet? |
| 1643 | SOCRATES: But still he had in him those notions of his-- had he not? |
| 1643 | SOCRATES: But surely we acknowledged that there were no teachers of virtue? |
| 1643 | SOCRATES: But why? |
| 1643 | SOCRATES: But would he not have wanted? |
| 1643 | SOCRATES: Can we call those teachers who do not acknowledge the possibility of their own vocation? |
| 1643 | SOCRATES: Do not he and you and Empedocles say that there are certain effluences of existence? |
| 1643 | SOCRATES: Do you mean that they think the evils which they desire, to be good; or do they know that they are evil and yet desire them? |
| 1643 | SOCRATES: Do you remember how, in the example of figure, we rejected any answer given in terms which were as yet unexplained or unadmitted? |
| 1643 | SOCRATES: Do you see, Meno, what advances he has made in his power of recollection? |
| 1643 | SOCRATES: Four times four are sixteen-- are they not? |
| 1643 | SOCRATES: Good; and is not a space of eight feet twice the size of this, and half the size of the other? |
| 1643 | SOCRATES: Has any of the Sophists wronged you, Anytus? |
| 1643 | SOCRATES: Has not each interior line cut off half of the four spaces? |
| 1643 | SOCRATES: He is Greek, and speaks Greek, does he not? |
| 1643 | SOCRATES: Here, then, there are four equal spaces? |
| 1643 | SOCRATES: I will tell you why: I have heard from certain wise men and women who spoke of things divine that-- MENO: What did they say? |
| 1643 | SOCRATES: If virtue was wisdom( or knowledge), then, as we thought, it was taught? |
| 1643 | SOCRATES: If we have made him doubt, and given him the''torpedo''s shock,''have we done him any harm? |
| 1643 | SOCRATES: Is he not better off in knowing his ignorance? |
| 1643 | SOCRATES: Let us describe such a figure: Would you not say that this is the figure of eight feet? |
| 1643 | SOCRATES: Or if we wanted him to be a good cobbler, should we not send him to the cobblers? |
| 1643 | SOCRATES: Shall I indulge you? |
| 1643 | SOCRATES: Such a space, then, will be made out of a line greater than this one, and less than that one? |
| 1643 | SOCRATES: Suppose that we fill up the vacant corner? |
| 1643 | SOCRATES: Tell me, boy, do you know that a figure like this is a square? |
| 1643 | SOCRATES: That is, from the line which extends from corner to corner of the figure of four feet? |
| 1643 | SOCRATES: The next question is, whether virtue is knowledge or of another species? |
| 1643 | SOCRATES: Then all men are good in the same way, and by participation in the same virtues? |
| 1643 | SOCRATES: Then are there some who desire the evil and others who desire the good? |
| 1643 | SOCRATES: Then begin again, and answer me, What, according to you and your friend Gorgias, is the definition of virtue? |
| 1643 | SOCRATES: Then both men and women, if they are to be good men and women, must have the same virtues of temperance and justice? |
| 1643 | SOCRATES: Then do you not think that the Sophists are teachers? |
| 1643 | SOCRATES: Then he was the better for the torpedo''s touch? |
| 1643 | SOCRATES: Then he who does not know may still have true notions of that which he does not know? |
| 1643 | SOCRATES: Then if they are not given by nature, neither are the good by nature good? |
| 1643 | SOCRATES: Then if virtue is knowledge, virtue will be taught? |
| 1643 | SOCRATES: Then no one could say that his son showed any want of capacity? |
| 1643 | SOCRATES: Then now we have made a quick end of this question: if virtue is of such a nature, it will be taught; and if not, not? |
| 1643 | SOCRATES: Then right opinion is not less useful than knowledge? |
| 1643 | SOCRATES: Then the figure of eight is not made out of a line of three? |
| 1643 | SOCRATES: Then the line which forms the side of eight feet ought to be more than this line of two feet, and less than the other of four feet? |
| 1643 | SOCRATES: Then the square is of twice two feet? |
| 1643 | SOCRATES: Then they who order a state or a house temperately or justly order them with temperance and justice? |
| 1643 | SOCRATES: Then virtue can not be taught? |
| 1643 | SOCRATES: Then virtue is profitable? |
| 1643 | SOCRATES: Then we acknowledged that it was not taught, and was not wisdom? |
| 1643 | SOCRATES: Then you are entirely unacquainted with them? |
| 1643 | SOCRATES: Then, according to your definition, virtue would appear to be the power of attaining good? |
| 1643 | SOCRATES: Then, my dear friend, how can you know whether a thing is good or bad of which you are wholly ignorant? |
| 1643 | SOCRATES: There are some who desire evil? |
| 1643 | SOCRATES: They must be temperate and just? |
| 1643 | SOCRATES: To what then do we give the name of figure? |
| 1643 | SOCRATES: What are they? |
| 1643 | SOCRATES: What do you mean? |
| 1643 | SOCRATES: What do you say of him, Meno? |
| 1643 | SOCRATES: What line would give you a space of eight feet, as this gives one of sixteen feet;--do you see? |
| 1643 | SOCRATES: What, Anytus? |
| 1643 | SOCRATES: Which must have been the time when he was not a man? |
| 1643 | SOCRATES: Why simple? |
| 1643 | SOCRATES: Without any one teaching him he will recover his knowledge for himself, if he is only asked questions? |
| 1643 | SOCRATES: Would you like me to answer you after the manner of Gorgias, which is familiar to you? |
| 1643 | SOCRATES: Would you say''virtue,''Meno, or''a virtue''? |
| 1643 | SOCRATES: Yes, indeed; but what if the supposition is erroneous? |
| 1643 | SOCRATES: You only assert that the round figure is not more a figure than the straight, or the straight than the round? |
| 1643 | SOCRATES: You surely know, do you not, Anytus, that these are the people whom mankind call Sophists? |
| 1643 | SOCRATES: You would not wonder if you had ever observed the images of Daedalus( Compare Euthyphro); but perhaps you have not got them in your country? |
| 1643 | Should we not send him to the physicians? |
| 1643 | Suppose now that some one asked you the question which I asked before: Meno, he would say, what is figure? |
| 1643 | Suppose that I carry on the figure of the swarm, and ask of you, What is the nature of the bee? |
| 1643 | Tell me, boy, is not this a square of four feet which I have drawn? |
| 1643 | There is another sort of progress from the general notions of Socrates, who asked simply,''what is friendship?'' |
| 1643 | This Dialogue is an attempt to answer the question, Can virtue be taught? |
| 1643 | Were not all these answers given out of his own head? |
| 1643 | Were we not right in admitting this? |
| 1643 | Were you not saying that the virtue of a man was to order a state, and the virtue of a woman was to order a house? |
| 1643 | What is the origin of evil?'' |
| 1643 | What makes you so angry with them? |
| 1643 | What will you put forth as the subject of enquiry? |
| 1643 | When a man has no sense he is harmed by courage, but when he has sense he is profited? |
| 1643 | Whom would you name? |
| 1643 | Why, did not I ask you to tell me the nature of virtue as a whole? |
| 1643 | Will Meno tell him his own notion, which is probably not very different from that of Gorgias? |
| 1643 | Will you be satisfied with it, as I am sure that I should be, if you would let me have a similar definition of virtue? |
| 1643 | Will you reply that he was a mean man, and had not many friends among the Athenians and allies? |
| 1643 | Yet once more, fair friend; according to you, virtue is''the power of governing;''but do you not add''justly and not unjustly''? |
| 1643 | and do they agree that virtue is taught? |
| 1643 | and do they profess to be teachers? |
| 1643 | and who were they? |
| 1643 | or is there anything about which even the acknowledged''gentlemen''are sometimes saying that''this thing can be taught,''and sometimes the opposite? |
| 1643 | or rather, does not every one see that knowledge alone is taught? |
| 1643 | or, as we were just now saying,''remembered''? |
| 1643 | would do well to have his eye fixed: Do you understand? |
| 6920 | 17):"What then is that which is able to conduct a man? |
| 6920 | 17)? |
| 6920 | 88)? |
| 6920 | About what am I now employing my own soul? |
| 6920 | Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? |
| 6920 | Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? |
| 6920 | Am I doing anything? |
| 6920 | And all our assent is changeable; for where is the man who never changes? |
| 6920 | And can anything else that is useful be accomplished without change? |
| 6920 | And canst thou take a bath unless the wood undergoes a change? |
| 6920 | And does a thing seem to thee to be a deviation from man''s nature, when it is not contrary to the will of man''s nature? |
| 6920 | And dost thou in all cases call that a man''s misfortune which is not a deviation from man''s nature? |
| 6920 | And even if he has done wrong, how do I know that he has not condemned himself? |
| 6920 | And how is it with respect to each of the stars, are they not different and yet they work together to the same end? |
| 6920 | And how long does it subsist? |
| 6920 | And is not this too said, that"this or that loves[ is wo nt] to be produced"? |
| 6920 | And it is in thy power also; or say, who hinders thee? |
| 6920 | And until that time comes, what is sufficient? |
| 6920 | And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? |
| 6920 | And what is it doing in the world? |
| 6920 | And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee? |
| 6920 | And what its causal nature[ or form]? |
| 6920 | And who has told thee that the gods do not aid us even in the things which are in our power? |
| 6920 | And why art thou not content to pass through this short time in an orderly way? |
| 6920 | And, to conclude the matter, what is even an eternal remembrance? |
| 6920 | Another prays thus: How shall I be released from this? |
| 6920 | Another prays: How shall I not desire to be released? |
| 6920 | Another thus: How shall I not lose my little son? |
| 6920 | Are not these robbers, if thou examinest their opinions? |
| 6920 | Are these things to be proud of? |
| 6920 | Art thou angry with him whose armpits stink? |
| 6920 | Besides, what trouble is there at all in doing this? |
| 6920 | Besides, wherein hast thou been injured? |
| 6920 | But are the acts which concern society more vile in thy eyes and less worthy of thy labor? |
| 6920 | But can a certain order subsist in thee, and disorder in the All? |
| 6920 | But does she now dissolve the union? |
| 6920 | But if all things are wisely ordered, how is the world so full of what we call evil, physical and moral? |
| 6920 | But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? |
| 6920 | But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? |
| 6920 | But that which does not make a man worse, how can it make a man''s life worse? |
| 6920 | But thou, in what a brief space of time is thy existence? |
| 6920 | But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them? |
| 6920 | Do not add, And why were such things made in the world? |
| 6920 | Do the things external which fall upon thee distract thee? |
| 6920 | Do thou pray thus: How shall I not desire to lie with her? |
| 6920 | Does Chaurias or Diotimus sit by the tomb of Hadrianus? |
| 6920 | Does Panthea or Pergamus now sit by the tomb of Verus? |
| 6920 | Does a man please himself who repents of nearly everything that he does? |
| 6920 | Does another do me wrong? |
| 6920 | Does any one do wrong? |
| 6920 | Does anything happen to me? |
| 6920 | Does pain or sensuous pleasure effect thee? |
| 6920 | Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit- bearer[ the earth]? |
| 6920 | Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? |
| 6920 | Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog? |
| 6920 | Dost thou wish to be praised by a man who curses himself thrice every hour? |
| 6920 | For a man can not lose either the past or the future: for what a man has not, how can any one take this from him? |
| 6920 | For if even the perception of doing wrong shall depart, what reason is there for living any longer? |
| 6920 | For if this does its own work, what else dost thou wish? |
| 6920 | For of what other common political community will any one say that the whole human race are members? |
| 6920 | For what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 6920 | For what is death? |
| 6920 | For what is more suitable? |
| 6920 | For what more dost thou want when thou hast done a man a service? |
| 6920 | For what more wilt thou see? |
| 6920 | For what must a man do who has such a character? |
| 6920 | For what purpose then art thou,--to enjoy pleasure? |
| 6920 | For who can change men''s opinions? |
| 6920 | For who is he that shall hinder thee from being good and simple? |
| 6920 | For with what art thou discontented? |
| 6920 | God exists then, but what do we know of his nature? |
| 6920 | Has any obstacle opposed thee in thy efforts towards an object? |
| 6920 | Has anything happened to thee? |
| 6920 | Hast thou determined to abide with vice, and has not experience yet induced thee to fly from this pestilence? |
| 6920 | Hast thou reason? |
| 6920 | Hast thou seen those things? |
| 6920 | Have I done something for the general interest? |
| 6920 | How can our principles become dead, unless the impression[ thoughts] which correspond to them are extinguished? |
| 6920 | How do we know if Telauges was not superior in character to Socrates? |
| 6920 | How does the ruling faculty make use of itself? |
| 6920 | How long then? |
| 6920 | How many things without studying nature dost thou imagine, and how many dost thou neglect? |
| 6920 | How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? |
| 6920 | How then shall I take away these opinions? |
| 6920 | How then shall a man do this? |
| 6920 | How then shalt thou possess a perpetual fountain[ and not a mere well]? |
| 6920 | How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? |
| 6920 | How unsound and insincere is he who says, I have determined to deal with thee in a fair way!--What art thou doing, man? |
| 6920 | I have.--Why then dost not thou use it? |
| 6920 | If I can, why am I disturbed? |
| 6920 | If a thing is in thy own power, why dost thou do it? |
| 6920 | If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? |
| 6920 | If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? |
| 6920 | If then there happens to each thing both what is usual and natural, why shouldst thou complain? |
| 6920 | If then there is an invincible necessity, why dost thou resist? |
| 6920 | If, then, they have no power, why dost thou pray to them? |
| 6920 | In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? |
| 6920 | In this infinity then what is the difference between him who lives three days and him who lives three generations? |
| 6920 | Is any man afraid of change? |
| 6920 | Is he not sufficiently punished in being denied the light? |
| 6920 | Is it not plain that the inferior exists for the sake of the superior? |
| 6920 | Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? |
| 6920 | Is it the form of the thing? |
| 6920 | Is my understanding sufficient for this or not? |
| 6920 | Is such a thing as an emerald made worse than it was, if it is not praised? |
| 6920 | Is this anything to fear? |
| 6920 | Is this[ change of place] sufficient reason why my soul should be unhappy and worse then it was, depressed, expanded, shrinking, affrighted? |
| 6920 | Man, thou hast been a citizen in this great state[ the world]; what difference does it make to thee whether for five years[ or three]? |
| 6920 | Now that which does not make a man worse, how can it make a man''s life worse? |
| 6920 | On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? |
| 6920 | On the occasion of every act ask thyself, How is this with respect to me? |
| 6920 | One man prays thus: How shall I be able to lie with that woman? |
| 6920 | Or is it the matter? |
| 6920 | Shall I repent of it? |
| 6920 | Shall any man hate me? |
| 6920 | Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? |
| 6920 | That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look? |
| 6920 | The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? |
| 6920 | Then let this thought be in thy mind, Where then are those men? |
| 6920 | Thou thus: How shall I not be afraid to lose him? |
| 6920 | To be received with clapping of hands? |
| 6920 | Unhappy am I because this has happened to me? |
| 6920 | Was it not in the order of destiny that these persons too should first become old women and old men and then die? |
| 6920 | Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? |
| 6920 | Well, suppose they did sit there, would the dead be conscious of it? |
| 6920 | Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? |
| 6920 | What are these men''s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? |
| 6920 | What dost thou wish,--to continue to exist? |
| 6920 | What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? |
| 6920 | What good will this anger do thee? |
| 6920 | What harm then is this to them; and what to those whose names are altogether unknown? |
| 6920 | What is badness? |
| 6920 | What is it, then, which does judge about them? |
| 6920 | What is its substance and material? |
| 6920 | What is my ruling faculty now to me? |
| 6920 | What is praise, except indeed so far as it has a certain utility? |
| 6920 | What is that which as to this material[ our life] can be done or said in the way most conformable to reason? |
| 6920 | What is the investigation into the truth in this matter? |
| 6920 | What is there new in this? |
| 6920 | What is there now in my mind,--is it fear, or suspicion, or desire, or anything of the kind( V. 11)? |
| 6920 | What is there of all these things which seems to thee worth desiring? |
| 6920 | What is thy art? |
| 6920 | What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? |
| 6920 | What matter and opportunity[ for thy activity] art thou avoiding? |
| 6920 | What means all this? |
| 6920 | What more then have they gained than those who have died early? |
| 6920 | What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? |
| 6920 | What principles? |
| 6920 | What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between? |
| 6920 | What soul then has skill and knowledge? |
| 6920 | What then art thou doing here, O imagination? |
| 6920 | What then can these things do to prevent thy mind from remaining pure, wise, sober, just? |
| 6920 | What then dost thou think of him who[ avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are? |
| 6920 | What then if they grow angry, wilt thou be angry too? |
| 6920 | What then is more pleasing or more suitable to the universal nature? |
| 6920 | What then is that about which we ought to employ our serious pains? |
| 6920 | What then is that which is able to conduct a man? |
| 6920 | What then is worth being valued? |
| 6920 | What then will it be when it forms a judgment about anything aided by reason and deliberately? |
| 6920 | What then would those do after these were dead? |
| 6920 | What unsettles thee? |
| 6920 | Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? |
| 6920 | When a man has presented the appearance of having done wrong[ say], How then do I know if this is a wrongful act? |
| 6920 | Where is it then? |
| 6920 | Where is it then? |
| 6920 | Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? |
| 6920 | Which of these things is beautiful because it is praised, or spoiled by being blamed? |
| 6920 | Who then hinders thee from casting it away? |
| 6920 | Why art thou disturbed? |
| 6920 | Why do unskilled and ignorant souls disturb him who has skill and knowledge? |
| 6920 | Why dost thou think that this is any trouble? |
| 6920 | Why dost thou wonder? |
| 6920 | Why then am I angry? |
| 6920 | Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? |
| 6920 | Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? |
| 6920 | Why then is that rather a misfortune than this a good fortune? |
| 6920 | Why then should a man cling to a longer stay here? |
| 6920 | Why, then, art thou disturbed? |
| 6920 | Why, what can take place without change? |
| 6920 | Wilt thou never enjoy an affectionate and contented disposition? |
| 6920 | Wilt thou not cease to value many other things too? |
| 6920 | Wilt thou not go on with composure and number every letter? |
| 6920 | Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? |
| 6920 | With the badness of men? |
| 6920 | Wouldst thou wish to please a man who does not please himself? |
| 6920 | and canst thou be nourished, unless the food undergoes a change? |
| 6920 | and for what purpose am I now using it? |
| 6920 | and if the dead were conscious would they be pleased? |
| 6920 | and if they were pleased, would that make them immortal? |
| 6920 | and of what nature am I now making it? |
| 6920 | and what good is it to the bubble while it holds together, or what harm when it is burst? |
| 6920 | and what wilt thou find which is sufficient reason for this? |
| 6920 | and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast? |
| 6920 | and why am I disturbed, for the dispersion of my elements will happen whatever I do? |
| 6920 | and why do I care about anything else than how I shall at last become earth? |
| 6920 | and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? |
| 6920 | art thou angry with him whose mouth smells foul? |
| 6920 | art thou not content that thou hast done something comformable to thy nature, and dost thou seek to be paid for it? |
| 6920 | but if it is in the power of another, whom dost thou blame,--the atoms[ chance] or the gods? |
| 6920 | for what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 6920 | is it loosed and rent asunder from social life? |
| 6920 | is it melted into and mixed with the poor flesh so as to move together with it? |
| 6920 | is it void of understanding? |
| 6920 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? |
| 55317 | Are you then to be a fool because they are? |
| 55317 | For what,you say,"can be more delightful than such things?" |
| 55317 | Should we, then, be among those who in a manner know not what they do? |
| 55317 | ''Can then such a one count death a thing of dread?'' |
| 55317 | Accustom yourself as much as possible, when any one takes any action, to consider only: To what end is he working? |
| 55317 | Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you,"Of what are you thinking- now?" |
| 55317 | Alexander, Caesar, Pompey, what were they compared with Diogenes, Heraclitus, Socrates? |
| 55317 | All our assent is inconsistent, for where is the consistent man? |
| 55317 | Am I doing aught? |
| 55317 | Am I equipped for nothing but to lie among the bed- clothes and keep warm? |
| 55317 | And afterwards, what shall signify to you the clatter of their voices, or the opinions they shall entertain about you? |
| 55317 | And can you call anything a miscarriage of his nature which is not contrary to its purpose? |
| 55317 | And how else can this come than from sound general principles regarding Nature as a whole, and the constitution of man in particular? |
| 55317 | And how will the one secure safety to the crew, or the other health to the patients? |
| 55317 | And if the sense of moral evil be gone as well, why should a man wish to remain alive? |
| 55317 | And if there be no Gods, or if they have no regard to human affairs, why should I desire to live in a world void of Gods and without Providence? |
| 55317 | And if they were still mourning could their masters be sensible of it? |
| 55317 | And in what case will they shortly be? |
| 55317 | And then, in what are you injured? |
| 55317 | And till the fulness of the time be come what is to suffice you? |
| 55317 | And what is sweeter than wisdom itself, when you are conscious of security and felicity in your powers of apprehension and reason? |
| 55317 | And wherein here is the harm for them; or even for men whose names are not remembered? |
| 55317 | And wherein is it strange or evil that the man untaught acts after his kind? |
| 55317 | And who has told you that the Gods aid us not in these things also which are in our power? |
| 55317 | And why does it not suffice you to live out your short span in well ordered wise? |
| 55317 | And will you refuse the part in this design which is laid on man? |
| 55317 | And without change of opinion what is their state but a slavery, under which they groan, while they pretend to obey? |
| 55317 | And, if in their successive interchanges no harm befall the elements, why should one suspect any in the change and dissolution of the whole? |
| 55317 | Are any of these troubles new? |
| 55317 | Are there thorns in the way? |
| 55317 | Are they not different, yet all jointly working for the same end? |
| 55317 | Are you angry with one whose armpits smell or whose breath is foul? |
| 55317 | Are you cast forth from the natural unity? |
| 55317 | Are you distracted by the poor thing called fame? |
| 55317 | Are you grieved that you weigh only these few pounds, and not three hundred? |
| 55317 | As each presents itself ask yourself: Is there anything intolerable and insufferable in this? |
| 55317 | As soon as you awake ask yourself: Will it be of consequence to you if what is just and good be done by some other man? |
| 55317 | But how remove them? |
| 55317 | But now where are they? |
| 55317 | But to the living what is the profit in praise, except it be in some convenience that it brings? |
| 55317 | But what if there be naught beyond the atoms? |
| 55317 | But, in my own case, how many more reasons are there why a multitude would rejoice to be rid of me? |
| 55317 | Can any useful thing be done without changes? |
| 55317 | Can he be pleased with himself who repents of almost everything he does? |
| 55317 | Can it be said that you have ever acted towards all of them in the spirit of the line:-- He wrought no harshness, spoke no unkind word? |
| 55317 | Can one by scanting praise depreciate gold, ivory, or purple, a lyre or a dagger, a flower or a shrub? |
| 55317 | Can we set our pride on such matters? |
| 55317 | Can you be fed unless a change is wrought upon your food? |
| 55317 | Can you call that a misfortune for a man which is not a miscarriage of his nature? |
| 55317 | Can you desire to please one who is not pleased with himself? |
| 55317 | Can you heat your bath unless wood undergoes a change? |
| 55317 | Dismiss the vanity called fame, and what remains to be prized? |
| 55317 | Do not add,"Why were such things brought into the world?" |
| 55317 | Do pain and pleasure affect you? |
| 55317 | Do the ills of the body still have power to touch you? |
| 55317 | Do you ask a reward for it? |
| 55317 | Do you dread change? |
| 55317 | Do you not see, then, that this change also which is working in you is even such as these, and alike necessary to the nature of the Universe? |
| 55317 | Do you wish to be praised by a man who curses himself thrice within an hour? |
| 55317 | Does Panthea or Pergamus now sit mourning at the tomb of Verus, or Chabrias or Diotimus at the tomb of Hadrian? |
| 55317 | Does another wrong me? |
| 55317 | Does any man contemn me? |
| 55317 | Does any one hate me? |
| 55317 | Does anything hinder your designs? |
| 55317 | Does aught befall me? |
| 55317 | Does the emerald lose its virtue if one praise it not? |
| 55317 | Does the sun pretend to perform the work of the rain, or Aesculapius that of Ceres? |
| 55317 | For at what do you fret? |
| 55317 | For how can that make a man''s life worse which does not corrupt the man himself? |
| 55317 | For how small is the difference? |
| 55317 | For pleasure? |
| 55317 | For the rest, why should we hold this to be difficult? |
| 55317 | For what end are you formed? |
| 55317 | For what should we be zealous? |
| 55317 | For who can change the opinions of men? |
| 55317 | Grant that your memory were immortal, and those immortal who retain it; yet what is that to you? |
| 55317 | Has a man sinned? |
| 55317 | Has aught befallen you? |
| 55317 | Has error in the mind less power than a little bile in the jaundiced, or a little poison in him who is bitten? |
| 55317 | Have I done anything for the common good? |
| 55317 | Have you reason? |
| 55317 | Have you then chosen rather to abide in evil; or has experience not yet persuaded you to fly from amidst the plague? |
| 55317 | He was not indeed hard on any of us; but I always felt that he tacitly condemned us"? |
| 55317 | How can the great principles of life become dead if the impressions which correspond to them be not extinguished? |
| 55317 | How can you act that part? |
| 55317 | How cheap is all that is so eagerly pursued? |
| 55317 | How is it that unskilled and ignorant souls disturb the skilful and intelligent? |
| 55317 | How is it with your ruling part? |
| 55317 | How long shall it endure? |
| 55317 | How then shall you get this perpetual living fount within you? |
| 55317 | How, I answer, does the earth contain so many bodies buried during so long a time? |
| 55317 | I ask not, what is that to the dead? |
| 55317 | I can always form the proper opinion of this or that; and, if so, why am I disturbed? |
| 55317 | If even that be impossible, what purpose can your accusations serve? |
| 55317 | If it be in another''s, whom do you accuse? |
| 55317 | If it be the former, why should I wish to linger amid this aimless chaos and confusion, or have any further care than"how to become earth again"? |
| 55317 | If my house be smoky, I go out, and where is the great matter? |
| 55317 | If not, is there greater reason to sorrow if you live only so many years and no longer? |
| 55317 | If our souls survive us, how, you ask, has the air contained them from eternity? |
| 55317 | If the doing of this be in your own power, why do it thus? |
| 55317 | If the fault be not my sin, nor a consequence of it, if there be no damage to the common good, why am I perturbed about it? |
| 55317 | If the sailors revile their pilot, or the sick their physician, whom will they follow or obey? |
| 55317 | If there be an unalterable necessity, why strive against it? |
| 55317 | If they have no power, why do you pray? |
| 55317 | If you are grieved about anything in your own disposition, who can prevent you from correcting your principles of life? |
| 55317 | If, then, that alone can befall anything which is usual and natural, what cause is there for indignation? |
| 55317 | In the present matter what is the soundest that can be done or said? |
| 55317 | In this vast river, on whose bosom there is no tarrying, what is there among the things that sweep by us that is worth the prizing? |
| 55317 | Is it a child''s? |
| 55317 | Is it a youth''s, a timorous woman''s, or a tyrant''s; the soul of a tame beast or of a savage one? |
| 55317 | Is it fear? |
| 55317 | Is it glued to, and mingled with, the flesh so as to follow each fleshly motion? |
| 55317 | Is it loosened and rent from the great community? |
| 55317 | Is it not a common saying that,"so- and- so loves to happen?" |
| 55317 | Is it not cruel to restrain men from pursuing what appears to be their own advantage? |
| 55317 | Is it not enough for you that you have acted in this according to your nature? |
| 55317 | Is it not grievous that the intellectual part alone should be disobedient, and fret at its function? |
| 55317 | Is it of evil omen to say the corn is reaped?" |
| 55317 | Is it the cause? |
| 55317 | Is it the matter? |
| 55317 | Is it void of understanding? |
| 55317 | Is it your allotted part in the world''s destiny that chagrins you? |
| 55317 | Is my understanding sufficient for this business or not? |
| 55317 | Is not this itself my advantage? |
| 55317 | Is not this the very snare which Pleasure sets for us? |
| 55317 | Is pleasure, then, the object of your being, and not action, and the exercise of your powers? |
| 55317 | Is the gourd bitter? |
| 55317 | Is there anything to dread here? |
| 55317 | It is against nature for men to oppose each other; and what else is anger and aversion? |
| 55317 | It is difficult to imagine Gods wanting in forethought, and what could move them to do me wilful harm? |
| 55317 | It is useful also to have this reflection ready: What virtue has nature given to man wherewith to combat this fault? |
| 55317 | Lust? |
| 55317 | Nay, was it not manifest that the inferior kinds were formed for the superior, and the superior for each other? |
| 55317 | Nay, why am I disturbed at all? |
| 55317 | No man can lose either the past or the future, for how can a man be deprived of what he has not? |
| 55317 | Nowhere; or who can tell? |
| 55317 | Of each thing ask: What is this in itself and by its constitution? |
| 55317 | On every occasion, then, ask yourself the question, Is this thing not unnecessary? |
| 55317 | Or any such passion? |
| 55317 | Or if they were pleased with it, could the mourners live for ever? |
| 55317 | Or if they were sensible of it, would it give them any pleasure? |
| 55317 | Or is it to feel or to desire? |
| 55317 | Rational of what kind, virtuous or vicious? |
| 55317 | Shall I never repent of it? |
| 55317 | Shall you find anything that is worth all this? |
| 55317 | Should he then begin an angry dispute about it, would you also grow angry, and not rather mildly count over the several letters to him? |
| 55317 | Should some one ask you how the name Antoninus is written, would you not carefully pronounce to him each one of the letters? |
| 55317 | Suspicion? |
| 55317 | The Universe, then, must in a manner be a state, for of what other common polity can all mankind be said to be members? |
| 55317 | The atoms or the Gods? |
| 55317 | The cunning men who foretold the fates of others, or who swelled with pride-- where are they now? |
| 55317 | The gardener, the vine- dresser, the horse- breaker, the dog- trainer all try for this; and what else is the aim of all education and teaching? |
| 55317 | Then let this occur to you: Where, now, are these? |
| 55317 | Then stop and ask, Where are they all now? |
| 55317 | This from Plato:"''To the man who has true grandeur of mind, and who contemplates all time and all being, can human life appear a great matter? |
| 55317 | This is quite in your power; for who shall hinder you from being good and single- hearted? |
| 55317 | To be received with clapping of hands? |
| 55317 | To grow and to decay again? |
| 55317 | To have the souls of rational beings or of irrational? |
| 55317 | To live on? |
| 55317 | To speak or think? |
| 55317 | To those who ask,"Where have you seen the Gods, and how assured yourself of their existence, that you worship them?" |
| 55317 | To what end am I using my soul? |
| 55317 | Upon every action ask yourself, what is the effect of this for me? |
| 55317 | Was it not fate that they should grow old men and women, and then die? |
| 55317 | What advantage would thence accrue, either to themselves or to the Universe which is their special care? |
| 55317 | What am I making of it, and to what purpose am I now using it? |
| 55317 | What are they whose opinions and whose voices bestow renown? |
| 55317 | What are you doing, man? |
| 55317 | What can be pleasanter or more proper to universal nature? |
| 55317 | What can come without it? |
| 55317 | What do you desire? |
| 55317 | What do you desire? |
| 55317 | What do you here, Imagination? |
| 55317 | What else than a life spent in fearing and praising the Gods, and in the practice of benevolence, toleration and forbearance towards men? |
| 55317 | What excites you so? |
| 55317 | What has this to do with your soul remaining pure, prudent, temperate, and just? |
| 55317 | What if some one, standing by a clear sweet fountain, should reproach it? |
| 55317 | What is it then that pronounces upon them? |
| 55317 | What is it to die? |
| 55317 | What is its business in the Universe? |
| 55317 | What is its cause? |
| 55317 | What is its substance or matter? |
| 55317 | What is my soul to me? |
| 55317 | What is now my thought? |
| 55317 | What is the end of their striving; and on what accounts do they love and honour? |
| 55317 | What is the use? |
| 55317 | What is vice? |
| 55317 | What is your art? |
| 55317 | What manner of souls have these men? |
| 55317 | What more is there to see? |
| 55317 | What more should I desire if my present action is becoming to an intelligent and a social being, subject to the same law with Gods? |
| 55317 | What need for suspicion when it is open for you to consider what ought to be done? |
| 55317 | What of all this? |
| 55317 | What of the several stars? |
| 55317 | What principles? |
| 55317 | What remains but to enjoy life, adding one good to an another, so as not to lose the smallest interval? |
| 55317 | What shall it become when it grows old, or sickly, or decayed? |
| 55317 | What shall the wicked man do, having a wicked disposition? |
| 55317 | What sort of man then does he appear to you who pursues the applause or dreads the anger of those who know neither where nor what they are? |
| 55317 | What sort of men are they when they are eating, sleeping, procreating, easing nature, and the like? |
| 55317 | What then avails to guide us? |
| 55317 | What then should detain you here? |
| 55317 | What then will it be when, after due deliberation it has fixed its judgment according to reason? |
| 55317 | What then? |
| 55317 | What would you more, when you have done a man a kindness? |
| 55317 | What, I ask, is the skilful and intelligent soul? |
| 55317 | What, after all, was your aim? |
| 55317 | What, indeed, can fit you better? |
| 55317 | What, then, if you are lame, and can not scale the battlements alone, but can with another''s help? |
| 55317 | What, then, is it to be remembered for ever? |
| 55317 | What, then, is of value? |
| 55317 | What, then, is the key to this enquiry? |
| 55317 | What, then, would become of the illustrious dead when these faithful souls were gone? |
| 55317 | When it performs its proper office what more do you require? |
| 55317 | When shall the end be? |
| 55317 | When you are offended by the shamelessness of any man, straightway ask yourself: Can the world exist without shameless men? |
| 55317 | When you have the impression that a man has sinned, say to yourself:"How do I know that this is sin?" |
| 55317 | Whence do we conclude that Telauges had not a brighter genius than Socrates? |
| 55317 | Where are these keen wits, Charax, and Demetrius the Platonist, and Eudaemon, and their like? |
| 55317 | Where is the bubble''s good while it holds together, where is the evil when it is broken? |
| 55317 | Where is the wonder? |
| 55317 | Where, then, is it? |
| 55317 | Where, then, is it? |
| 55317 | Where, then, is the good for the ball in its rising; where the harm in dropping; where even is the harm when it has fallen down? |
| 55317 | Wherefore it is from this common state that we derive our intellectual power, our reason, and our law; or whence do we derive them? |
| 55317 | Wherein is the harm to the common good? |
| 55317 | Wherein is their gain greater than that of those who died before their time? |
| 55317 | Which of all these seems worthy to be desired? |
| 55317 | Who hinders you? |
| 55317 | Who then hinders you from casting it away? |
| 55317 | Whomsoever you meet, say straightway to yourself:--What are this man''s principles of good and evil? |
| 55317 | Why are you disturbed? |
| 55317 | Why should you act the like part? |
| 55317 | Why then are you disturbed? |
| 55317 | Why then do you fight and stand at variance? |
| 55317 | Why then do you not seek after such souls? |
| 55317 | Why then do you not use it? |
| 55317 | Why then should one strive for a longer sojourn here? |
| 55317 | Why then this concern? |
| 55317 | Why, then, am I angry? |
| 55317 | Why, then, should we dwell more on the misfortune of the incident than on the felicity of such strength of mind? |
| 55317 | Will you not pursue the course which accords with your own nature? |
| 55317 | Will you, then, cease valuing the multitude of other things? |
| 55317 | Wilt thou be satisfied with thy present state, and well pleased with every present circumstance? |
| 55317 | Wilt thou ever taste of the loving and satisfied temper? |
| 55317 | Wilt thou ever, O my soul, be good and single, and one, and naked, more open to view than the body which surrounds thee? |
| 55317 | Wilt thou never be able to live a fellow citizen with Gods and men, approving them and by them approved? |
| 55317 | You have learned its purpose, have you not? |
| 55317 | You have lived, O man, as a citizen of this great city; of what consequence to you whether for five years or for three? |
| 55317 | You mount the rostra and cry aloud,"O man, have you forgotten what is the real value of what you seek?" |
| 22797 | All this is very absurd, abbé; confess, is it not? |
| 22797 | But can we presume that there will not come a time when our pride will abandon the work in discouragement? 22797 Do you see this egg? |
| 22797 | Does the narrative present me with some fact that dishonours humanity? 22797 Have you heard the little Marmotte? |
| 22797 | I am the sovereign of the country,replied the old man;"you have denied my existence?" |
| 22797 | Let us understand; is it wit that you are talking about, or is it taste? 22797 My friend,"he cries,"my good, tender friend, my only friend, what is to be done?" |
| 22797 | Not a suspicion of it? |
| 22797 | Ruined, how? |
| 22797 | She? |
| 22797 | Should I be here, if I were not? |
| 22797 | The beautiful Mrs. So- and- so is beginning to fade; who at the age of five- and- forty would wear a headdress like that? |
| 22797 | What do I perceive? 22797 What in the world can be the matter with you?" |
| 22797 | What is the matter with you? |
| 22797 | What is to be done? 22797 What the matter?" |
| 22797 | What then is our end? 22797 What, abbé, you preside? |
| 22797 | Where did you see her? |
| 22797 | Where is he, that great man, whom Nature owes to the honour of the human race? 22797 [ 148]_ On lui fit adopter!_ But who were the_ on_, and how did they work? |
| 22797 | ''And dost thou think to leave remorse behind?'' |
| 22797 | ''But then, father Bouin, the old box?'' |
| 22797 | ''But, father Bouin, that pile of letters from the legatee, which the departed never even took the trouble to open?'' |
| 22797 | ''But, father Bouin, the far- off date of the paper, and its injustice?'' |
| 22797 | ''But, these poor kinsfolk here on the spot, and that mere collateral, distant and wealthy?'' |
| 22797 | ''Who authorised you to decide whether the will was thrown away on purpose, or mislaid by accident? |
| 22797 | ''Who authorised you to weigh in your balance what the dead man owed to his distant relations, whom you do n''t know?'' |
| 22797 | --"Ah, you mean Mademoiselle Dangeville? |
| 22797 | --"And that of my empire?" |
| 22797 | --"By whom? |
| 22797 | --"Who is it, then?" |
| 22797 | Ah, why must we part so quickly? |
| 22797 | Ah, you do n''t quite know where you are, eh? |
| 22797 | Already they love their country, as I love it.... Is it a crime, then, to be fruitful, as the earth is fruitful, the common mother of us all?... |
| 22797 | And Voltaire? |
| 22797 | And all this, cries Diderot, for not knowing what was concealed from him, and what was unknown and unsuspected even by those who were daily about her? |
| 22797 | And am I to count for nothing a sweet dream that lasts as long as my life, and holds me in perpetual intoxication? |
| 22797 | And if religion, government, and opinion had all aggravated the miseries of the human race, what had lessened them? |
| 22797 | And method, whence comes that? |
| 22797 | And rewards and punishments? |
| 22797 | And self- esteem, and shame, and remorse? |
| 22797 | And the lamp; ought she to let the light fall on the eyes of Love? |
| 22797 | And the name that I bear? |
| 22797 | And then all that would infallibly fill me with ill- humour; for why do we so constantly see religious people so harsh, so querulous, so unsociable? |
| 22797 | And then, God help me, am I not to have a moment of relief? |
| 22797 | And then, is it my fault if they mix with rascaldom? |
| 22797 | And those who look for decent behaviour from people who are born vicious and with vile and bad characters-- are they in their senses? |
| 22797 | And what are you doing among this pack of idlers? |
| 22797 | And what besides? |
| 22797 | And what can I do better with money than buy tranquillity with it?'' |
| 22797 | And what is a good education but one that leads to all sorts of enjoyments without danger and without inconvenience? |
| 22797 | And what were they? |
| 22797 | And you think that this is all? |
| 22797 | Are we not more insensate than the first inhabitants of the plain of Shinar? |
| 22797 | Are young men in France always continent, and wives always true, and husbands never libertines? |
| 22797 | Be kind enough to be a little more outspoken, and to leave your art behind for once...._ He._--What is it? |
| 22797 | But I will for the moment ask you a single question, will she not require one or two masters? |
| 22797 | But Racine, now? |
| 22797 | But his wife? |
| 22797 | But with so many resources, why not have tried that of a fine work?... |
| 22797 | But you are not listening; what are you dreaming about? |
| 22797 | By his contempt for a bad law did he any the less encourage blockheads to despise good ones? |
| 22797 | Can it be possible that you too waste your time in pushing the wood?... |
| 22797 | Can men do that? |
| 22797 | Can you teach well without method? |
| 22797 | Canst thou be such a nincompoop as all this? |
| 22797 | Could you tell me what people look for in them? |
| 22797 | Couldst thou not favour the intrigue of my lady, and carry the love- letter of my lord, like anybody else? |
| 22797 | Couldst thou not find out how to lie, swear, forswear, promise, keep or break, like anybody else? |
| 22797 | Couldst thou not flatter as well as anybody else? |
| 22797 | Do you know it was Voltaire who made me the fashion? |
| 22797 | Does he not know that I am like children, and that there are some circumstances in which I let anything and everything escape me? |
| 22797 | Does not such an agreement subsist between a man and his monkey or his parrot?... |
| 22797 | Does the husband or wife who is the first to break the marriage vow, restore liberty to the other? |
| 22797 | Even if all this were but the sweetness of a lovely dream, is then the sweetness of a dream as nothing? |
| 22797 | For my trade, I know it decently, and that is more than one wants; for in this country is one obliged to know all that one shows? |
| 22797 | For who knows what may happen? |
| 22797 | Good day, my philosopher; always the same, am I not? |
| 22797 | Good heavens, does he not know me? |
| 22797 | Has it never happened to you to do such a thing, and to find at the bottom of a chest some valuable paper that you had tossed there inadvertently?'' |
| 22797 | Have I been different from what I am on other days?" |
| 22797 | Have I not spoken to you of Bouret with the deepest admiration? |
| 22797 | He perceived the struggle going on within me:] What ails you? |
| 22797 | He said to himself:"What does it matter, provided that I find land? |
| 22797 | Her ever- repeated_ Why?_ and_ How?_ are said to have shown"the hero of atheism his complete emptiness and weakness. |
| 22797 | Her ever- repeated_ Why?_ and_ How?_ are said to have shown"the hero of atheism his complete emptiness and weakness. |
| 22797 | How can a man of sense and conduct, who prides himself on his philosophy, find amusement in spinning out tales so obscene as these? |
| 22797 | How could he foresee that a hostile ball would pierce his brother- in- law in his first campaign? |
| 22797 | How could such an instrument not be an object of respect and affection and gratitude? |
| 22797 | How could there be pupils in a country where there is nobody who is not either a courtier, a soldier, or a slave? |
| 22797 | How does my consciousness that it is the inevitable property of fire to burn, prevent me from using all my efforts to avert a conflagration? |
| 22797 | How does our knowledge that death is necessary prevent us from deploring the loss of a beloved one? |
| 22797 | How does this mass pass to another organisation, to life, to sensibility? |
| 22797 | How old is your child? |
| 22797 | How shall we flatter ourselves that we know the first principle of gravity, by virtue of which a stone falls? |
| 22797 | How should there not be ingrates in the world, when we expose this man to the temptation of being ungrateful with impunity? |
| 22797 | How was Desroches responsible for the death of his mother- in- law, already well stricken in years? |
| 22797 | How were right and wrong to hold their own against the new mechanical conception of the Universe? |
| 22797 | How would Rousseau have borne himself at the Jacobin Club? |
| 22797 | I do not object to descend from my dignity.... You laugh? |
| 22797 | If all is necessary, why shall I not let things go, and myself remain quiet? |
| 22797 | If it were complete, who among men would be able to know it? |
| 22797 | If one had, ought we to turn them into ingrates? |
| 22797 | If the noise becomes violent he yawns, stretches his arms, rubs his eyes, and says:"Well, well, what is it?" |
| 22797 | If they knew these things well enough to teach them to other people, they never would teach them? |
| 22797 | In all humility and supplication, might one not know from his highness the philosopher, about what age her ladyship, his daughter, may be? |
| 22797 | In your opinion, would not society be mightily amusing if everybody in it was always attending to his duties? |
| 22797 | Is it irony or truth? |
| 22797 | Is it my fault if, after mixing themselves up with rascaldom, they are betrayed and made fools of? |
| 22797 | Is not that what you want to come to? |
| 22797 | Is that the way to get on? |
| 22797 | Is the fault you committed so unpardonable? |
| 22797 | It is against common sense: do I not see the ocean touch the line of the sky? |
| 22797 | Le Français philosophe est- il plus respecté Pour la foi, la candeur, l''exacte probité? |
| 22797 | Lespinasse, what becomes of vice and virtue? |
| 22797 | Mademoiselle approaches me:"But, mademoiselle,"say I,"what has happened beyond what happens every day? |
| 22797 | Must they be able to say to me, Crawl-- and behold me, forced to crawl? |
| 22797 | Now that they have me no longer, what are they doing? |
| 22797 | Now why did you say that of him? |
| 22797 | O man, wilt thou never conceive that thou art but an insect of a day? |
| 22797 | Or any the less a bad citizen? |
| 22797 | Or any the less put to death? |
| 22797 | Or was he any the less an audacious eccentric? |
| 22797 | Ought she not to hold it apart, and to shield it with her hand to deaden its brightness? |
| 22797 | Ought we not to be delighted at seeing it at last unite with dramatic poetry in instructing us, correcting us, inviting us to virtue? |
| 22797 | Où sont- ils ces Héros, ces vertueux modèles Que l''Encyclopédie a couvé sous ses ailes? |
| 22797 | Perhaps you know her?" |
| 22797 | The mother:"Have you no ear? |
| 22797 | The rest of the chapter consists of illustrations of this; and what does the reader suppose that they are? |
| 22797 | Then who will there be with daring enough to strike out a line of thy sublime work? |
| 22797 | They talk of a marriage which is outrageously absurd:''tis that of Miss... what is her name? |
| 22797 | They want my money? |
| 22797 | To fulfil one''s duties, what does that lead to? |
| 22797 | To have around one''s bier children in red and children in blue, or to have not a creature, what matters it? |
| 22797 | To what tribunal, he cries, shall we carry the sacred appeal? |
| 22797 | Uselessness, do I say? |
| 22797 | Virtue, that word so holy in all languages, that idea so sacred among all nations? |
| 22797 | Was he any the less for that condemned? |
| 22797 | What are the sanctions of moral precepts? |
| 22797 | What are you musing over? |
| 22797 | What certainty can he have that he will not disclose his secret in the delirium of fever, or in dreams? |
| 22797 | What do we know of the mechanism that produces the attraction of some substances, and the repulsion of others? |
| 22797 | What have you been about? |
| 22797 | What is fame, if I am not there to enjoy? |
| 22797 | What is my ephemeral existence in comparison with that of the crumbling rock and the decaying forest? |
| 22797 | What is nature itself but a vast machine, in which our human species is no more than one weak spring? |
| 22797 | What is the difference, for example, between living matter and dead? |
| 22797 | What is the foundation of Conscience, or that habit of mind which makes right as such seem preferable to wrong? |
| 22797 | What is the mark of the difference between right and wrong? |
| 22797 | What is the use of mediocrity in these matters? |
| 22797 | What more shall I tell you? |
| 22797 | What should I be the loser myself? |
| 22797 | What then is the system of Nature, and what is that Naturalism which is to replace the current faith in the deities outside of observable nature? |
| 22797 | What will be the successive effects of movement? |
| 22797 | What will produce heat? |
| 22797 | What would Voltaire have said of Robespierre? |
| 22797 | What would posterity think of us if we had nothing to transmit to it save a complete insectology, an immense history of microscopic animals? |
| 22797 | What would you have? |
| 22797 | What would you think of us, if we claimed, with our shameless manners, to enjoy public consideration? |
| 22797 | What, has not the pencil been long enough and too long consecrated to debauchery and vice? |
| 22797 | What, is she to learn no dancing nor deportment? |
| 22797 | What, thou hast a talent like this, and yet in want of bread? |
| 22797 | What, thou wilt not go? |
| 22797 | When will the philosophic language be complete? |
| 22797 | Where are they, these rights? |
| 22797 | Where do women get that? |
| 22797 | Where is he, that new Spartacus who will find no Crassus? |
| 22797 | Where was I? |
| 22797 | Whether is Socrates, or the authority that bade him drink the hemlock, in the worst dishonour in our day? |
| 22797 | Who authorised you to give a sanction to documents, or to take it away? |
| 22797 | Who authorised you to interpret the intentions of the dead?'' |
| 22797 | Who could see without horror a giant holding a man in his enormous mouth, with blood dripping over his head and breast? |
| 22797 | Who has stamped on them a mark sacred enough to silence mine? |
| 22797 | Who is it that has given lessons to Bouret? |
| 22797 | Who that has read them can ever forget the dialogues that are set among the landscapes of Vernet in the Salons of 1767? |
| 22797 | Who, he asks, could bear upon canvas the sight of Polyphemus grinding between his teeth the bones of one of the companions of Ulysses? |
| 22797 | Why did Bentham raise upon it a fabric of such value to mankind, while Helvétius covered it with useless paradox? |
| 22797 | Why had not Desroches written to his wife, beset her doors, waylaid her as she went to church? |
| 22797 | Why ought each to seek the happiness of all? |
| 22797 | Why should a situation that is admirable in a poem become ridiculous in a painting? |
| 22797 | Why vile? |
| 22797 | Will he laugh, or will he not? |
| 22797 | With what instruments and what fulcrum? |
| 22797 | Would Diderot have followed the procession of the Goddess of Reason? |
| 22797 | Would not Diderot be fulfilling the dead man''s real wishes by throwing the unwelcome document into the flames? |
| 22797 | Yes, according to our poor rules; but according to nature? |
| 22797 | You adorn this incongruous mixture with the name of philosophy; but now, are virtue and philosophy made for all the world? |
| 22797 | You laugh? |
| 22797 | You will ask me why all this? |
| 22797 | _ He._--And instead of the essential things that you are going to suppress?... |
| 22797 | _ He._--And is it not for having had common sense and frankness for a moment, that I do n''t know where to go for a supper to- night? |
| 22797 | _ He._--And to do what you do not disapprove absolutely and yet is a little repugnant to me relatively? |
| 22797 | _ He._--And what will you teach her, if you please? |
| 22797 | _ He._--But if nature be as powerful as she is wise, why did she not make them as good as she made them great? |
| 22797 | _ He._--But is it not worse still to take advantage of one''s benefits to degrade the receiver of them? |
| 22797 | _ He._--But now, after all, what do you advise me to do? |
| 22797 | _ He._--But what instruction, for that is the point? |
| 22797 | _ He._--But you would not go now to the Luxembourg in summer- time.... You remember? |
| 22797 | _ He._--How can a man made of vices be one and the same?... |
| 22797 | _ He._--How easy it would be for me to prove to you the uselessness of all such knowledge in a world like ours? |
| 22797 | _ He._--How old is your child, I say? |
| 22797 | _ He._--In an overcoat of gray shag? |
| 22797 | _ He._--No music? |
| 22797 | _ He._--No singing? |
| 22797 | _ He._--Peace in one''s house? |
| 22797 | _ He._--Rameau, Rameau, did they ever take you for that? |
| 22797 | _ He._--That proves the necessity of a good education, and who denies it? |
| 22797 | _ He._--They are far better than people suppose; but who is there who knows how to read them? |
| 22797 | _ He._--Think you there is a woman''s brain that could stand that? |
| 22797 | _ He._--Vanity; has one any friends? |
| 22797 | _ He._--Vanity; what matters it whether you have a position or not, provided you are rich, since you only seek a position to become rich? |
| 22797 | _ He._--What do you mean by anybody? |
| 22797 | _ He._--What of that? |
| 22797 | _ He._--What were you doing in the alley of Sighs? |
| 22797 | _ He._--What would you have? |
| 22797 | _ He._--Who on earth can find that out? |
| 22797 | _ He._--Why not? |
| 22797 | _ He._--Why? |
| 22797 | _ He._--You can not guess? |
| 22797 | _ He._--You used to give lessons in mathematics? |
| 22797 | _ I._--And did you steal it without remorse? |
| 22797 | _ I._--And the lesson; you do give it well? |
| 22797 | _ I._--And this dear master, do you ever see him now? |
| 22797 | _ I._--And who is worthy to share the second rank with him? |
| 22797 | _ I._--And why so, if you please? |
| 22797 | _ I._--And why? |
| 22797 | _ I._--And you will make him a musician, so that the likeness may be exact? |
| 22797 | _ I._--Are you always well? |
| 22797 | _ I._--But how can people allow themselves to be cheated in such gross fashion? |
| 22797 | _ I._--But how do people ever bring themselves to say them? |
| 22797 | _ I._--But if things should fall so, what then? |
| 22797 | _ I._--But if this tutor, having picked up his principles from you, happens to neglect his duties, who will pay the penalty? |
| 22797 | _ I._--But is there no way of setting things straight? |
| 22797 | _ I._--But suppose that they both plunge into vice and debauchery? |
| 22797 | _ I._--But what is the good of this talent? |
| 22797 | _ I._--Do you know that sentiment? |
| 22797 | _ I._--Do you love your child? |
| 22797 | _ I._--Does he do nothing for you? |
| 22797 | _ I._--How so, if you please? |
| 22797 | _ I._--In the house of a Jew? |
| 22797 | _ I._--In the nature of man? |
| 22797 | _ I._--Is there anybody who has courage to be of your opinion? |
| 22797 | _ I._--O madman, arch- madman, I cried, how comes it that in thine evil head such just ideas go pell- mell with such a mass of extravagances? |
| 22797 | _ I._--Palissot, then? |
| 22797 | _ I._--Suppose they bring themselves into dishonour? |
| 22797 | _ I._--Suppose they ruin themselves? |
| 22797 | _ I._--The sovereign? |
| 22797 | _ I._--To have a position in society and fulfil its duties? |
| 22797 | _ I._--To help one''s friends? |
| 22797 | _ I._--To watch the education of one''s children? |
| 22797 | _ I._--True; but why show me all your turpitude? |
| 22797 | _ I._--Well, and now it is quite another thing? |
| 22797 | _ I._--What are postures? |
| 22797 | _ I._--What did you do? |
| 22797 | _ I._--What do you mean by all that? |
| 22797 | _ I._--What have you read? |
| 22797 | _ I._--What is going on? |
| 22797 | _ I._--What is that? |
| 22797 | _ I._--What of M. de Bussy? |
| 22797 | _ I._--What was the matter, then? |
| 22797 | _ I._--What, to defend one''s native land? |
| 22797 | _ I._--Why not? |
| 22797 | _ I._--Will you not then seriously set to work to arrest in it the consequences of the accursed paternal molecule? |
| 22797 | _ I._--With this precious enthusiasm for fine things, and this facility of genius of yours, is it possible that you have invented nothing? |
| 22797 | _ I._--You do not belong to people of this sort, at any rate? |
| 22797 | _ I._--You think, then, the happy mortal has his sleep? |
| 22797 | _ I._--You will not pay much heed to your wife? |
| 22797 | _ Mais quel diable de mal veux- tu que cela me fasse?_ he said, and ate the apricot. |
| 22797 | _ What is nature''s process? |
| 22797 | _ Whence does nature receive this movement?_ From herself, since she is the great whole, outside of which consequently nothing can exist. |
| 1598 | ''And are you an ox because you have an ox present with you?'' |
| 1598 | ''And dictation is a dictation of letters?'' |
| 1598 | ''And do they learn,''said Euthydemus,''what they know or what they do not know?'' |
| 1598 | ''And he is not wise yet?'' |
| 1598 | ''And what did you think of them?'' |
| 1598 | ''And you acquire that which you have not got already?'' |
| 1598 | ''And you know letters?'' |
| 1598 | ''And you see our garments?'' |
| 1598 | ''But are there any beautiful things? |
| 1598 | ''But,''retorts Dionysodorus,''is not learning acquiring knowledge?'' |
| 1598 | ''Cleinias,''says Euthydemus,''who learn, the wise or the unwise?'' |
| 1598 | ''Crito,''said he to me,''are you giving no attention to these wise men?'' |
| 1598 | ''Do they know shoemaking, etc?'' |
| 1598 | ''Do you see,''retorts Euthydemus,''what has the quality of vision or what has not the quality of vision?'' |
| 1598 | ''Is a speaking of the silent possible? |
| 1598 | ''What did I think of them?'' |
| 1598 | ''What does the word"non- plussed"mean?'' |
| 1598 | ''What was that?'' |
| 1598 | ''You want Cleinias to be wise?'' |
| 1598 | A noble man or a mean man? |
| 1598 | A weak man or a strong man? |
| 1598 | All letters? |
| 1598 | Am I not right? |
| 1598 | Am I not right? |
| 1598 | Amid the dangers of the sea, again, are any more fortunate on the whole than wise pilots? |
| 1598 | And a coward would do less than a courageous and temperate man? |
| 1598 | And a slow man less than a quick; and one who had dull perceptions of seeing and hearing less than one who had keen ones? |
| 1598 | And an indolent man less than an active man? |
| 1598 | And are not good things good, and evil things evil? |
| 1598 | And are not health and beauty goods, and other personal gifts? |
| 1598 | And are not the scribes most fortunate in writing and reading letters? |
| 1598 | And are not these gods animals? |
| 1598 | And are those who acquire those who have or have not a thing? |
| 1598 | And are you an ox because an ox is present with you, or are you Dionysodorus, because Dionysodorus is present with you? |
| 1598 | And being other than a stone, you are not a stone; and being other than gold, you are not gold? |
| 1598 | And can any one do anything about that which has no existence, or do to Cleinias that which is not and is nowhere? |
| 1598 | And can he vault among swords, and turn upon a wheel, at his age? |
| 1598 | And clearly we do not want the art of the flute- maker; this is only another of the same sort? |
| 1598 | And did you always know this? |
| 1598 | And did you not say that you knew something? |
| 1598 | And do all other men know all things or nothing? |
| 1598 | And do the Scythians and others see that which has the quality of vision, or that which has not? |
| 1598 | And do they speak great things of the great, rejoined Euthydemus, and warm things of the warm? |
| 1598 | And do you know of any word which is alive? |
| 1598 | And do you know stitching? |
| 1598 | And do you know things such as the numbers of the stars and of the sand? |
| 1598 | And do you know with what you know, or with something else? |
| 1598 | And do you please? |
| 1598 | And do you really and truly know all things, including carpentering and leather- cutting? |
| 1598 | And do you suppose that gold is not gold, or that a man is not a man? |
| 1598 | And doing is making? |
| 1598 | And gudgeons and puppies and pigs are your brothers? |
| 1598 | And have not other Athenians, he said, an ancestral Zeus? |
| 1598 | And have you no need, Euthydemus? |
| 1598 | And have you not admitted that those who do not know are of the number of those who have not? |
| 1598 | And have you not admitted that you always know all things with that which you know, whether you make the addition of''when you know them''or not? |
| 1598 | And he has puppies? |
| 1598 | And he is not wise as yet? |
| 1598 | And he who says that thing says that which is? |
| 1598 | And he who tells, tells that thing which he tells, and no other? |
| 1598 | And if a man does his business he does rightly? |
| 1598 | And if a person had wealth and all the goods of which we were just now speaking, and did not use them, would he be happy because he possessed them? |
| 1598 | And if there are such, are they the same or not the same as absolute beauty?'' |
| 1598 | And if we knew how to convert stones into gold, the knowledge would be of no value to us, unless we also knew how to use the gold? |
| 1598 | And if you were engaged in war, in whose company would you rather take the risk-- in company with a wise general, or with a foolish one? |
| 1598 | And if you were ill, whom would you rather have as a companion in a dangerous illness-- a wise physician, or an ignorant one? |
| 1598 | And in telling a lie, do you tell the thing of which you speak or not? |
| 1598 | And is Patrocles, he said, your brother? |
| 1598 | And is he not yours? |
| 1598 | And is that fair? |
| 1598 | And is that something, he rejoined, always the same, or sometimes one thing, and sometimes another thing? |
| 1598 | And is this true? |
| 1598 | And knowing is having knowledge at the time? |
| 1598 | And may a person use them either rightly or wrongly? |
| 1598 | And may there not be a silence of the speaker? |
| 1598 | And not knowing is not having knowledge at the time? |
| 1598 | And now answer: Do you always know with this? |
| 1598 | And now, O son of Axiochus, let me put a question to you: Do not all men desire happiness? |
| 1598 | And philosophy is the acquisition of knowledge? |
| 1598 | And please to tell me whether you intend to exhibit your wisdom; or what will you do? |
| 1598 | And seeing that in war to have arms is a good thing, he ought to have as many spears and shields as possible? |
| 1598 | And should we be any the better if we went about having a knowledge of the places where most gold was hidden in the earth? |
| 1598 | And should we be happy by reason of the presence of good things, if they profited us not, or if they profited us? |
| 1598 | And so Chaeredemus, he said, being other than a father, is not a father? |
| 1598 | And speaking is doing and making? |
| 1598 | And surely, in the manufacture of vessels, knowledge is that which gives the right way of making them? |
| 1598 | And tell me, I said, O tell me, what do possessions profit a man, if he have neither good sense nor wisdom? |
| 1598 | And that is a distinct thing apart from other things? |
| 1598 | And that is impossible? |
| 1598 | And that which is not is nowhere? |
| 1598 | And the business of the cook is to cut up and skin; you have admitted that? |
| 1598 | And the dog is the father of them? |
| 1598 | And they are the teachers of those who learn-- the grammar- master and the lyre- master used to teach you and other boys; and you were the learners? |
| 1598 | And to have money everywhere and always is a good? |
| 1598 | And was Sophroniscus a father, and Chaeredemus also? |
| 1598 | And were you not just now saying that you could teach virtue best of all men, to any one who was willing to learn? |
| 1598 | And were you wise then? |
| 1598 | And what does that signify? |
| 1598 | And what is your notion? |
| 1598 | And what knowledge ought we to acquire? |
| 1598 | And what other goods are there? |
| 1598 | And what things do we esteem good? |
| 1598 | And when you were learners you did not as yet know the things which you were learning? |
| 1598 | And who has to kill and skin and mince and boil and roast? |
| 1598 | And who would do least-- a poor man or a rich man? |
| 1598 | And whose the making of pots? |
| 1598 | And why should you say so? |
| 1598 | And would not you, Crito, say the same? |
| 1598 | And would they profit us, if we only had them and did not use them? |
| 1598 | And would you arm Geryon and Briareus in that way? |
| 1598 | And would you be able, Socrates, to recognize this wisdom when it has become your own? |
| 1598 | And would you be happy if you had three talents of gold in your belly, a talent in your pate, and a stater in either eye?'' |
| 1598 | And yet, perhaps, I was right after all in saying that words have a sense;--what do you say, wise man? |
| 1598 | And you admit gold to be a good? |
| 1598 | And you admitted that of animals those are yours which you could give away or sell or offer in sacrifice, as you pleased? |
| 1598 | And you also see that which has the quality of vision? |
| 1598 | And you say that gentlemen speak of things as they are? |
| 1598 | And your mother, too, is the mother of all? |
| 1598 | And your papa is a dog? |
| 1598 | Are the things which have sense alive or lifeless? |
| 1598 | Are you not ashamed, Socrates, of asking a question when you are asked one? |
| 1598 | Are you not other than a stone? |
| 1598 | Are you prepared to make that good? |
| 1598 | Are you saying this as a paradox, Dionysodorus; or do you seriously maintain no man to be ignorant? |
| 1598 | At any rate they are yours, he said, did you not admit that? |
| 1598 | Bravo Heracles, or is Heracles a Bravo? |
| 1598 | But are you quite sure about this, Dionysodorus and Euthydemus? |
| 1598 | But can a father be other than a father? |
| 1598 | But can we contradict one another, said Dionysodorus, when both of us are describing the same thing? |
| 1598 | But can wisdom be taught? |
| 1598 | But did you carry the search any further, and did you find the art which you were seeking? |
| 1598 | But how can I refute you, if, as you say, to tell a falsehood is impossible? |
| 1598 | But how, he said, by reason of one thing being present with another, will one thing be another? |
| 1598 | But if he can not speak falsely, may he not think falsely? |
| 1598 | But if you were not wise you were unlearned? |
| 1598 | But suppose, I said, that we were to learn the art of making speeches-- would that be the art which would make us happy? |
| 1598 | But what need is there of good fortune when we have wisdom already:--in every art and business are not the wise also the fortunate? |
| 1598 | But when I describe something and you describe another thing, or I say something and you say nothing-- is there any contradiction? |
| 1598 | But when the teacher dictates to you, does he not dictate letters? |
| 1598 | But when you speak of stones, wood, iron bars, do you not speak of the silent? |
| 1598 | But why should I repeat the whole story? |
| 1598 | CRITO: And did Euthydemus show you this knowledge? |
| 1598 | CRITO: And do you mean, Socrates, that the youngster said all this? |
| 1598 | CRITO: And were you not right, Socrates? |
| 1598 | CRITO: But, Socrates, are you not too old? |
| 1598 | CRITO: How did that happen, Socrates? |
| 1598 | CRITO: Well, and what came of that? |
| 1598 | CRITO: What do you say of them, Socrates? |
| 1598 | CRITO: Who was the person, Socrates, with whom you were talking yesterday at the Lyceum? |
| 1598 | CRITO: Why not, Socrates? |
| 1598 | Can there be any doubt that good birth, and power, and honours in one''s own land, are goods? |
| 1598 | Certainly; did you think we should say No to that? |
| 1598 | Ctesippus, here taking up the argument, said: And is not your father in the same case, for he is other than my father? |
| 1598 | Did we not agree that philosophy should be studied? |
| 1598 | Do those, said he, who learn, learn what they know, or what they do not know? |
| 1598 | Do you agree with me? |
| 1598 | Do you agree? |
| 1598 | Do you know something, Socrates, or nothing? |
| 1598 | Do you not know letters? |
| 1598 | Do you not remember? |
| 1598 | Do you suppose the same person to be a father and not a father? |
| 1598 | Do you, Dionysodorus, maintain that there is not? |
| 1598 | Does it not supply us with the fruits of the earth? |
| 1598 | Does not your omniscient brother appear to you to have made a mistake? |
| 1598 | Euthydemus answered: And that which is not is not? |
| 1598 | Euthydemus proceeded: There are some whom you would call teachers, are there not? |
| 1598 | Euthydemus replied: And do you think, Ctesippus, that it is possible to tell a lie? |
| 1598 | For example, if we had a great deal of food and did not eat, or a great deal of drink and did not drink, should we be profited? |
| 1598 | For example, would a carpenter be any the better for having all his tools and plenty of wood, if he never worked? |
| 1598 | For tell me now, is not learning acquiring knowledge of that which one learns? |
| 1598 | For then neither of us says a word about the thing at all? |
| 1598 | Here Ctesippus was silent; and I in my astonishment said: What do you mean, Dionysodorus? |
| 1598 | How can he who speaks contradict him who speaks not? |
| 1598 | I can not say that I like the connection; but is he only my father, Euthydemus, or is he the father of all other men? |
| 1598 | I did, I said; what is going to happen to me? |
| 1598 | I said, and where did you learn that? |
| 1598 | I should have far more reason to beat yours, said Ctesippus; what could he have been thinking of when he begat such wise sons? |
| 1598 | I turned to the other, and said, What do you think, Euthydemus? |
| 1598 | Is not that your position? |
| 1598 | Is not the honourable honourable and the base base? |
| 1598 | Is not this the result-- that other things are indifferent, and that wisdom is the only good, and ignorance the only evil? |
| 1598 | Is that your difficulty? |
| 1598 | Is there no such thing as error, ignorance, falsehood? |
| 1598 | Let me ask you one little question more, said Dionysodorus, quickly interposing, in order that Ctesippus might not get in his word: You beat this dog? |
| 1598 | Look at the matter thus: If he did fewer things would he not make fewer mistakes? |
| 1598 | May we not answer with absolute truth-- A knowledge which will do us good? |
| 1598 | Nay, said Ctesippus, but the question which I ask is whether all things are silent or speak? |
| 1598 | Nay, take nothing away; I desire no favours of you; but let me ask: Would you be able to know all things, if you did not know all things? |
| 1598 | Neither did I tell you just now to refute me, said Dionysodorus; for how can I tell you to do that which is not? |
| 1598 | Now Euthydemus, if I remember rightly, began nearly as follows: O Cleinias, are those who learn the wise or the ignorant? |
| 1598 | Now in the working and use of wood, is not that which gives the right use simply the knowledge of the carpenter? |
| 1598 | Of their existence or of their non- existence? |
| 1598 | Of what country are they, and what is their line of wisdom? |
| 1598 | Or a speaking of the silent? |
| 1598 | Or when neither of us is speaking of the same thing? |
| 1598 | Or would an artisan, who had all the implements necessary for his work, and did not use them, be any the better for the possession of them? |
| 1598 | Perhaps you may not be ready with an answer? |
| 1598 | Poseidon, I said, this is the crown of wisdom; can I ever hope to have such wisdom of my own? |
| 1598 | Quite true, I said; and that I have always known; but the question is, where did I learn that the good are unjust? |
| 1598 | SOCRATES: And does the kingly art make men wise and good? |
| 1598 | SOCRATES: And in what will they be good and useful? |
| 1598 | SOCRATES: And surely it ought to do us some good? |
| 1598 | SOCRATES: And what does the kingly art do when invested with supreme power? |
| 1598 | SOCRATES: And what of your own art of husbandry, supposing that to have supreme authority over the subject arts-- what does that do? |
| 1598 | SOCRATES: And what would you say that the kingly art does? |
| 1598 | SOCRATES: And will you on this account shun all these pursuits yourself and refuse to allow them to your son? |
| 1598 | SOCRATES: Are you incredulous, Crito? |
| 1598 | SOCRATES: But then what is this knowledge, and what are we to do with it? |
| 1598 | SOCRATES: O Crito, they are marvellous men; but what was I going to say? |
| 1598 | SOCRATES: There were two, Crito; which of them do you mean? |
| 1598 | SOCRATES: Well, and do you not see that in each of these arts the many are ridiculous performers? |
| 1598 | SOCRATES: What, all men, and in every respect? |
| 1598 | Shall we not be happy if we have many good things? |
| 1598 | Shall we say, Crito, that it is the knowledge by which we are to make other men good? |
| 1598 | Tell me, he said, Socrates and the rest of you who say that you want this young man to become wise, are you in jest or in real earnest? |
| 1598 | Tell me, then, you two, do you not know some things, and not know others? |
| 1598 | That makes no difference;--and must you not, if you are knowing, know all things? |
| 1598 | That will do, he said: And would you admit that anything is what it is, and at the same time is not what it is? |
| 1598 | Then Dionysodorus takes up the ball:''Who are they who learn dictation of the grammar- master; the wise or the foolish boys?'' |
| 1598 | Then are they not animals? |
| 1598 | Then do you see our garments? |
| 1598 | Then he is the same? |
| 1598 | Then if you know all letters, he dictates that which you know? |
| 1598 | Then in every possession and every use of a thing, knowledge is that which gives a man not only good- fortune but success? |
| 1598 | Then tell me, he said, do you know anything? |
| 1598 | Then the good speak evil of evil things, if they speak of them as they are? |
| 1598 | Then there is no such thing as false opinion? |
| 1598 | Then there is no such thing as ignorance, or men who are ignorant; for is not ignorance, if there be such a thing, a mistake of fact? |
| 1598 | Then those who learn are of the class of those who acquire, and not of those who have? |
| 1598 | Then we must surely be speaking the same thing? |
| 1598 | Then what are they professing to teach?'' |
| 1598 | Then what is the inference? |
| 1598 | Then why did you ask me what sense my words had? |
| 1598 | Then, I said, a man who would be happy must not only have the good things, but he must also use them; there is no advantage in merely having them? |
| 1598 | Then, I said, you know all things, if you know anything? |
| 1598 | Then, after a pause, in which he seemed to be lost in the contemplation of something great, he said: Tell me, Socrates, have you an ancestral Zeus? |
| 1598 | Then, my dear boy, I said, the knowledge which we want is one that uses as well as makes? |
| 1598 | Then, my good friend, do they all speak? |
| 1598 | Then, said he, you learn what you know, if you know all the letters? |
| 1598 | Then, said the other, you do not learn that which he dictates; but he only who does not know letters learns? |
| 1598 | Upon what principle? |
| 1598 | Very true, said Ctesippus; and do you think, Euthydemus, that he ought to have one shield only, and one spear? |
| 1598 | Very well, I said; and where in the company shall we find a place for wisdom-- among the goods or not? |
| 1598 | Well, Cleinias, but if you have the use as well as the possession of good things, is that sufficient to confer happiness? |
| 1598 | Well, I said; but then what am I to do? |
| 1598 | Well, but do rhetoricians, when they speak in the assembly, do nothing? |
| 1598 | Well, but, Euthydemus, I said, has that never happened to you? |
| 1598 | Well, have not all things words expressive of them? |
| 1598 | Well, said he, and so you say that you wish Cleinias to become wise? |
| 1598 | Were they other than the beautiful, or the same as the beautiful? |
| 1598 | What am I to do with them? |
| 1598 | What can make you tell such a lie about me and the others, which I hardly like to repeat, as that I wish Cleinias to perish? |
| 1598 | What can they see? |
| 1598 | What do I know? |
| 1598 | What do you mean, Dionysodorus? |
| 1598 | What do you mean, I said; do you know nothing? |
| 1598 | What do you mean? |
| 1598 | What followed, Crito, how can I rightly narrate? |
| 1598 | What is that? |
| 1598 | What is that? |
| 1598 | What knowledge is there which has such a nature? |
| 1598 | What marvellous dexterity of wit, I said, enabled you to acquire this great perfection in such a short time? |
| 1598 | What of that? |
| 1598 | What proof shall I give you? |
| 1598 | What then do you say? |
| 1598 | What then is the result of what has been said? |
| 1598 | What, I said, are you blessed with such a power as this? |
| 1598 | What, before you, Dionysodorus? |
| 1598 | What, he said, do you think that you know what is your own? |
| 1598 | What, of men only, said Ctesippus, or of horses and of all other animals? |
| 1598 | What, replied Dionysodorus in a moment; am I the brother of Euthydemus? |
| 1598 | What, said Ctesippus; then all things are not silent? |
| 1598 | What, said he, is the business of a good workman? |
| 1598 | When you and I describe the same thing, or you describe one thing and I describe another, how can there be a contradiction?'' |
| 1598 | When you are silent, said Euthydemus, is there not a silence of all things? |
| 1598 | When you were children, and at your birth? |
| 1598 | Whither then shall we go, I said, and to what art shall we have recourse? |
| 1598 | Why do you laugh, Cleinias, I said, at such solemn and beautiful things? |
| 1598 | Why do you say so? |
| 1598 | Why not? |
| 1598 | Why, Ctesippus, said Dionysodorus, do you mean to say that any one speaks of things as they are? |
| 1598 | Why, Socrates, said Dionysodorus, did you ever see a beautiful thing? |
| 1598 | Will you let me see you explaining to the young man how he is to apply himself to the study of virtue and wisdom? |
| 1598 | Will you not cease adding to your answers? |
| 1598 | Will you not take our word that we know all things? |
| 1598 | Will you tell me how many teeth Euthydemus has? |
| 1598 | With what I know; and I suppose that you mean with my soul? |
| 1598 | Would a man be better off, having and doing many things without wisdom, or a few things with wisdom? |
| 1598 | Yes, he said, and you would mean by animals living beings? |
| 1598 | Yes; and your mother has a progeny of sea- urchins then? |
| 1598 | You admit that? |
| 1598 | You agree then, that those animals only are yours with which you have the power to do all these things which I was just naming? |
| 1598 | You remember, I said, our making the admission that we should be happy and fortunate if many good things were present with us? |
| 1598 | You then, learning what you did not know, were unlearned when you were learning? |
| 1598 | You think, I said, that to act with a wise man is more fortunate than to act with an ignorant one? |
| 1598 | You wish him to be what he is not, and no longer to be what he is? |
| 1598 | You wish him, he said, to become wise and not, to be ignorant? |
| 1598 | and if he had fewer misfortunes would he not be less miserable? |
| 1598 | and teach them all the arts,--carpentering, and cobbling, and the rest of them? |
| 1598 | and was not that our conclusion? |
| 1598 | and will you explain how I possess that knowledge for which we were seeking? |
| 1598 | for you admit that all things which have life are animals; and have not these gods life? |
| 1598 | has he got to such a height of skill as that? |
| 1598 | if he made fewer mistakes would he not have fewer misfortunes? |
| 1598 | or are you the same as a stone? |
| 1598 | tell me, in the first place, whose business is hammering? |
| 14328 | Man,she might say,"why dost thou pursue me with thy daily complainings? |
| 14328 | ''And he who lacks something is not in all points self- sufficing?'' |
| 14328 | ''And how can that be?'' |
| 14328 | ''And that those who are wicked are unhappy is clear in manifold ways?'' |
| 14328 | ''And that which either tries or amends advantageth?'' |
| 14328 | ''And what is that?'' |
| 14328 | ''And why so?'' |
| 14328 | ''But a man lacks that of which he is in want?'' |
| 14328 | ''But can God do evil, then?'' |
| 14328 | ''But dost not thou allow that all which is good is good by participation in goodness?'' |
| 14328 | ''But if anything should, will it have the least success against Him whom we rightly agreed to be supreme Lord of happiness?'' |
| 14328 | ''But if the bad were to attain the good which is_ their_ object, they could not be bad?'' |
| 14328 | ''But it is certain that by the attainment of good men become good?'' |
| 14328 | ''But that same highest good can not do evil?'' |
| 14328 | ''Canst thou, then, doubt that he whom thou seest to have accomplished what he willed had also the power to accomplish it?'' |
| 14328 | ''Did I not say truly that something is missing, whereby, as through a breach in the ramparts, disease hath crept in to disturb thy mind? |
| 14328 | ''Does the beauty of the fields delight you? |
| 14328 | ''Dost thou understand?'' |
| 14328 | ''Dost thou, then, see the consequence of all that we have said?'' |
| 14328 | ''Hast thou discerned also the causes why this is so?'' |
| 14328 | ''How should I not?'' |
| 14328 | ''How so?'' |
| 14328 | ''How so?'' |
| 14328 | ''How, pray?'' |
| 14328 | ''In what way, pray?'' |
| 14328 | ''In what way?'' |
| 14328 | ''Is good, then?'' |
| 14328 | ''Is there anyone, then, who thinks that men are able to do all things?'' |
| 14328 | ''Is there aught, thinkest thou, amid these mortal and perishable things which can produce a state such as this?'' |
| 14328 | ''Is this thy question: Whether I know myself for a being endowed with reason and subject to death? |
| 14328 | ''Nay; what consequence?'' |
| 14328 | ''Or perhaps it is a long train of servants that makes thee happy? |
| 14328 | ''So wert thou, then, in the plenitude of thy wealth, supporting this insufficiency?'' |
| 14328 | ''That which advantageth thou callest good, dost thou not?'' |
| 14328 | ''Then, again, who does not see how empty, how foolish, is the fame of noble birth? |
| 14328 | ''Then, all men, good and bad alike, with one indistinguishable purpose strive to reach good?'' |
| 14328 | ''Then, canst thou say what man is?'' |
| 14328 | ''Then, do the good attain their object?'' |
| 14328 | ''Then, in respect of what he can accomplish a man is to be reckoned strong, in respect of what he can not accomplish weak?'' |
| 14328 | ''Then, the injurer would seem more wretched than the injured?'' |
| 14328 | ''Then, thou didst want the presence of the one, the absence of the other?'' |
| 14328 | ''Then, what seek ye by all this noisy outcry about fortune? |
| 14328 | ''Then, what shall I say of the pleasures of the body? |
| 14328 | ''Thinkest thou I had laid up for myself store of enmities enough? |
| 14328 | ''Thinkest thou, then, this combination of qualities to be obscure and without distinction, or rather famous in all renown? |
| 14328 | ''Thou dost not doubt, I suppose, that it is natural for the feet to discharge this function?'' |
| 14328 | ''Thou dost not doubt, then, that those who deserve punishment are wretched?'' |
| 14328 | ''Walking is man''s natural motion, is it not?'' |
| 14328 | ''Was it not because either something was absent which thou wouldst not have absent, or present which thou wouldst have away?'' |
| 14328 | ''We judge happiness to be good, do we not?'' |
| 14328 | ''Well,''said I,''what then?'' |
| 14328 | ''What is it, then, poor mortal, that hath cast thee into lamentation and mourning? |
| 14328 | ''What is it?'' |
| 14328 | ''What is that?'' |
| 14328 | ''What is that?'' |
| 14328 | ''What is that?'' |
| 14328 | ''What is that?'' |
| 14328 | ''What need to speak of the forged letters by which an attempt is made to prove that I hoped for the freedom of Rome? |
| 14328 | ''What now shall I say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky? |
| 14328 | ''What of the good fortune which is given as reward of the good-- do the vulgar adjudge it bad?'' |
| 14328 | ''What then?'' |
| 14328 | ''Whither?'' |
| 14328 | ''Who can venture to deny it?'' |
| 14328 | ''Why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us? |
| 14328 | ''Why, what other way is there beside these?'' |
| 14328 | ''Why, what?'' |
| 14328 | ''Why, who would venture to deny it?'' |
| 14328 | ''Wouldst thou deny that every wicked man deserves punishment?'' |
| 14328 | ''Yet how is it possible that thou knowest not what is the end of existence, when thou dost understand its source and origin? |
| 14328 | ''Yet they are able to do evil?'' |
| 14328 | Again I ask, Is Fortune''s presence dear to thee if she can not be trusted to stay, and though she will bring sorrow when she is gone? |
| 14328 | Am I alone to be forbidden to do what I will with my own? |
| 14328 | And do not also the things believed inanimate on like grounds of reason seek each what is proper to itself? |
| 14328 | And if there is in them no beauty to be desired, why shouldst thou either grieve for their loss or find joy in their continued possession? |
| 14328 | And what plague is more effectual to do hurt than a foe of one''s own household?'' |
| 14328 | Are friends any protection who have been attached by fortune, not by virtue? |
| 14328 | Are not the limbs of the wealthy sensitive to the winter''s cold? |
| 14328 | Are riches, I pray thee, precious either through thy nature or in their own? |
| 14328 | Are willed actions, then, tied down to any necessity in_ this_ case?'' |
| 14328 | Art fain to lead a life of pleasure? |
| 14328 | Art thou minded to put on the splendour of official dignity? |
| 14328 | Art thou, then, minded to cast up a reckoning with Fortune? |
| 14328 | Art_ thou_ decked with spring''s flowers? |
| 14328 | Brutus, Cato-- where are they? |
| 14328 | But answer this also, I pray thee: rememberest thou that thou art a man?'' |
| 14328 | But did I deserve such a fate from the Fathers also? |
| 14328 | But didst thou see a man endued with wisdom, couldst thou suppose him not worthy of reverence, nor of that wisdom with which he was endued?'' |
| 14328 | But does their repute last for ever, even in the land of their origin? |
| 14328 | But how can it be that things foreseen should ever fail to come to pass? |
| 14328 | But how can man''s freedom be reconciled with God''s absolute foreknowledge? |
| 14328 | But how? |
| 14328 | But in this series of linked causes is there any freedom left to our will, or does the chain of fate bind also the very motions of our souls?'' |
| 14328 | But what if Sense and Imagination were to gainsay Thought, and declare that universal which Thought deems itself to behold to be nothing? |
| 14328 | But, close in fleshly wrappings held, The blinded mind of man can never Discern-- so faint her taper shines-- The subtle chain that all combines? |
| 14328 | But, tell me, dost thou remember the universal end towards which the aim of all nature is directed?'' |
| 14328 | Can it be that Thou disdainest Only man? |
| 14328 | Can not the rich feel hunger? |
| 14328 | Can not they thirst? |
| 14328 | Can the fame of a single Roman penetrate where the glory of the Roman name fails to pass? |
| 14328 | Can ye ever surpass the elephant in bulk or the bull in strength? |
| 14328 | Can ye excel the tiger in swiftness? |
| 14328 | Canst thou force from its due tranquillity the mind that is firmly composed by reason? |
| 14328 | Consequently, if anything is about to be, and yet its occurrence is not certain and necessary, how can anyone foreknow that it will occur? |
| 14328 | Did I not often in days of old, before my servant Plato lived, wage stern warfare with the rashness of folly? |
| 14328 | Did it make them fit accusers that my condemnation was a foregone conclusion? |
| 14328 | Did not all pronounce thee most happy in the virtues of thy wife, the splendid honours of her father, and the blessing of male issue? |
| 14328 | Did, then, high power a curb impose On Nero''s phrenzied will? |
| 14328 | Didst thou not learn in thy childhood how there stand at the threshold of Zeus''two jars,''''the one full of blessings, the other of calamities''? |
| 14328 | Do my words sink into thy mind? |
| 14328 | Do they fall into error who deem that which is best to be also best deserving to receive the homage of reverence? |
| 14328 | Do they know what they ought to follow, but lust drives them aside out of the way? |
| 14328 | Do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship? |
| 14328 | Does the act of vision add any necessity to the things which thou seest before thy eyes?'' |
| 14328 | Dost not see what infamy high position brings upon the bad? |
| 14328 | Dost thou count him to possess power whom thou seest to wish what he can not bring to pass? |
| 14328 | Dost thou imagine that which lacketh nothing can want power?'' |
| 14328 | Dost thou know me? |
| 14328 | Dost thou long for power? |
| 14328 | Dost thou venture to boast thyself of the beauty of any one of them? |
| 14328 | Doth not the very aspect of this place move thee? |
| 14328 | Else how could ye the answer due Untaught to questions give, Were''t not that deep within the soul Truth''s secret sparks do live? |
| 14328 | Else, whence come lawsuits, except in seeking to recover moneys which have been taken away against their owner''s will by force or fraud?'' |
| 14328 | For many have won a great name through the mistaken beliefs of the multitude-- and what can be imagined more shameful than that? |
| 14328 | For since nothing can be imagined better than God, how can we doubt Him to be good than whom there is nothing better? |
| 14328 | For this cause, not without reason, one of thy disciples asked,"If God exists, whence comes evil? |
| 14328 | For why do they forsake virtue and follow vice? |
| 14328 | Friends, why did ye once so lightly Vaunt me happy among men? |
| 14328 | Has fortune no shame-- if not at the accusation of the innocent, at least for the vileness of the accusers? |
| 14328 | Has it''scaped thee how Paullus paid a meed of pious tears to the misfortunes of King Perseus, his prisoner? |
| 14328 | Has man, then, any freedom, if the reign of law is thus absolute? |
| 14328 | Hath God decreed''twixt truth and truth There may such lasting warfare be, That truths, each severally plain, We strive to reconcile in vain? |
| 14328 | Have we no worth, We poor men, of all creation? |
| 14328 | Have we not counted independence in the category of happiness, and agreed that God is absolute happiness?'' |
| 14328 | Have ye no good of your own implanted within you, that ye seek your good in things external and separate? |
| 14328 | Have, then, offices of state such power as to plant virtue in the minds of their possessors, and drive out vice? |
| 14328 | How e''en when haply found Hail that strange form he never knew? |
| 14328 | How find? |
| 14328 | How if thou hast drawn over- liberally from the good jar? |
| 14328 | How in the world, then, can want be driven away by riches? |
| 14328 | How often have I encountered and balked Conigastus in his assaults on the fortunes of the weak? |
| 14328 | How often have I thwarted Trigguilla, steward of the king''s household, even when his villainous schemes were as good as accomplished? |
| 14328 | In what way, then, are we to suppose that God foreknows these uncertainties as about to come to pass? |
| 14328 | Indeed, of what avail are written records even, which, with their authors, are overtaken by the dimness of age after a somewhat longer time? |
| 14328 | Is glory thy aim? |
| 14328 | Is it from ignorance of what is good? |
| 14328 | Is it shame or amazement that hath struck thee dumb? |
| 14328 | Is it that thou, too, even as I, mayst be persecuted with false accusations?'' |
| 14328 | Is it thy endeavour to heap up money? |
| 14328 | Is not the cruelty of fortune against me plain enough? |
| 14328 | Is there anything more precious to thee than thyself? |
| 14328 | Is this the recompense of my obedience? |
| 14328 | Is this untrue? |
| 14328 | It is this: If one who had been many times consul chanced to visit barbaric lands, would his office win him the reverence of the barbarians? |
| 14328 | Knows he already what he seeks? |
| 14328 | Lastly, since every prize is desired because it is believed to be good, who can account him who possesses good to be without reward? |
| 14328 | Moreover, what is there that one man can do to another which he himself may not have to undergo in his turn? |
| 14328 | Nevertheless, to deprecate thy determination to be thought wretched, I ask thee, Hast thou forgotten the extent and bounds of thy felicity? |
| 14328 | Now, is any one of these movements compelled by any necessity?'' |
| 14328 | Now, tell me, since thou doubtest not that God governs the world, dost thou perceive by what means He rules it?'' |
| 14328 | Oh, why With rash and wilful hand provoke death''s destined day? |
| 14328 | Old? |
| 14328 | Or art thou dull"as the ass to the sound of the lyre"? |
| 14328 | Or do they knowingly and wilfully forsake the good and turn aside to vice? |
| 14328 | Or does he count the possibility of this loss a trifling matter? |
| 14328 | Or dost thou indeed set value on a happiness that is certain to depart? |
| 14328 | Or dost thou think otherwise?'' |
| 14328 | Or is it that man''s inmost soul Once knew each part and knew the whole? |
| 14328 | Or is it the glitter of gems that allures the eye? |
| 14328 | Or is renown to be thought of no account? |
| 14328 | Or is the discord not in truth, Since truth is self consistent ever? |
| 14328 | Perhaps thou wonderest what is the sum of the charges laid against me? |
| 14328 | See''st thou, then, how all things in cognizing use rather their own faculty than the faculty of the things which they cognize? |
| 14328 | Shall I admit it? |
| 14328 | Shall I call the wish for the preservation of that illustrious house a crime? |
| 14328 | Shall I deny the charge, lest I bring shame on thee? |
| 14328 | Shall man''s insatiate greed bind_ me_ to a constancy foreign to my character? |
| 14328 | Shall we go over to those whom we have shown to be like brute beasts? |
| 14328 | Shall we, then, deem them truly blessed Whom such preferment hath made great? |
| 14328 | Suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly? |
| 14328 | The other for awhile affected to be patient, and, having endured to be abused, cried out derisively:"_ Now_, do you see that I am a philosopher?" |
| 14328 | Then I, gathering together what strength I could, began:''Is there still need of telling? |
| 14328 | Then art thou fain Clear and most plain Truth to discern, In the right way Firmly to stay, Nor from it turn? |
| 14328 | Then said she:''Have we not agreed that the good are happy, and the evil wretched?'' |
| 14328 | Then said she:''What value wouldst thou put upon the boon shouldst thou come to the knowledge of the absolute good?'' |
| 14328 | Then she:''Dost know nothing else that thou art?'' |
| 14328 | Then what bounds can e''er restrain This wild lust of having, When with each new bounty fed Grows the frantic craving? |
| 14328 | Then, is power not to be reckoned in the category of good? |
| 14328 | Then, thinkest thou that man hath any power who can not prevent another''s being able to do to him what he himself can do to others? |
| 14328 | Think you they are wrong who strive to escape want? |
| 14328 | Thinkest thou that now, for the first time in an evil age, Wisdom hath been assailed by peril? |
| 14328 | Thinkest thou there is any stability in human affairs, when man himself vanishes away in the swift course of time? |
| 14328 | To escape your mortal doom? |
| 14328 | V.''Well, then, does sovereignty and the intimacy of kings prove able to confer power? |
| 14328 | Well, what is more weak and feeble than the blindness of ignorance? |
| 14328 | Wert thou ignorant of my character? |
| 14328 | What are they but mere gold and heaps of money? |
| 14328 | What better is this than the absurd vaticination of Teiresias? |
| 14328 | What curse shall I call down On hearts so dull? |
| 14328 | What difference, then, thinkest thou, is there, whether thou leavest her by dying, or she leave thee by fleeing away?'' |
| 14328 | What else do tragedies make such woeful outcry over save the overthrow of kingdoms by the indiscriminate strokes of Fortune? |
| 14328 | What goods of thine have I taken from thee? |
| 14328 | What if not even now have I departed wholly from thee? |
| 14328 | What if this very mutability of mine is a just ground for hoping better things? |
| 14328 | What law can lovers move? |
| 14328 | What place can be left for random action, when God constraineth all things to order? |
| 14328 | What price wouldst thou not have given for this service in the fulness of thy prosperity when thou seemedst to thyself fortunate? |
| 14328 | What the power that doth restrain In his place the restless main, That within fixed bounds he keeps, Nor o''er earth in deluge sweeps? |
| 14328 | What to leaguèd peace hath bent Every warring element? |
| 14328 | What would exceed the rigour of this severity? |
| 14328 | What wrong have I done thee? |
| 14328 | What, then? |
| 14328 | Where are now the bones of stanch Fabricius? |
| 14328 | Wherefore doth the rosy morn Rise on Phoebus''car upborne? |
| 14328 | Wherefore, if wealth can not get rid of want, and makes new wants of its own, how can ye believe that it bestows independence?'' |
| 14328 | While if they are beautiful in their own nature, what is that to thee? |
| 14328 | Who can an unknown end pursue? |
| 14328 | Who is so blest by Fortune as not to wish to change his state, if once he gives rein to a rebellious spirit? |
| 14328 | Who was there to join these distinct essences? |
| 14328 | Why all this furious strife? |
| 14328 | Why are Nature''s changes bound To a fixed and ordered round? |
| 14328 | Why art thou moved with empty transports? |
| 14328 | Why art thou silent? |
| 14328 | Why boast ye, then, so loud of race and high ancestral line? |
| 14328 | Why do tears stream from thy eyes? |
| 14328 | Why do they all draw their nourishment from roots as from a mouth dipped into the earth, and distribute the strong bark over the pith? |
| 14328 | Why does a strange discordance break The ordered scheme''s fair harmony? |
| 14328 | Why does it so happen? |
| 14328 | Why dost thou weep? |
| 14328 | Why should Phoebe rule the night, Led by Hesper''s guiding light? |
| 14328 | Why toil to seek it, if he knows? |
| 14328 | Why, can that which is plainly more efficacious than anything else be esteemed a thing feeble and void of strength? |
| 14328 | Why, if she can not be kept at pleasure, and if her flight overwhelms with calamity, what is this fleeting visitant but a token of coming trouble? |
| 14328 | Why, if thou scannest the infinite spaces of eternity, what room hast thou left for rejoicing in the durability of thy name? |
| 14328 | Why, surely does not the happiness of kings endure for ever? |
| 14328 | Why, then, dost bemoan thyself? |
| 14328 | Why, then, shouldst thou feel affright At the tyrant''s weakling might? |
| 14328 | Why, what amplitude or magnificence has glory when confined to such narrow and petty limits? |
| 14328 | Why, what hope of freedom is left to us? |
| 14328 | Why, who enjoys such settled felicity as not to have some quarrel with the circumstances of his lot? |
| 14328 | Yes; but have men in real life such soundness of mind that their judgments of righteousness and wickedness must necessarily correspond with facts? |
| 14328 | Yet is any of these thy concern? |
| 14328 | Yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body-- I mean fortune? |
| 14328 | Yet whence comes good, if He exists not?" |
| 14328 | Yet who does not scorn and contemn one who is the slave of the weakest and vilest of things-- the body? |
| 14328 | Yet who was it brought the charges by which I have been struck down? |
| 14328 | Yet, haply if he knoweth not, Why blindly seek he knows not what? |
| 14328 | Yet, when rank and power have fallen to the worst of men, did ever an Etna, belching forth flame and fiery deluge, work such mischief? |
| 14328 | [ G] What sort of power, then, is this which can not drive away the gnawings of anxiety, or shun the stings of terror? |
| 14328 | [ Q] Who for a good he knows not sighs? |
| 14328 | art thou but now come suddenly and a stranger to the scene of this life? |
| 14328 | art thou verily striving to stay the swing of the revolving wheel? |
| 14328 | had I deserved this by my way of life? |
| 14328 | is it_ thy_ fertility that swelleth in the fruits of autumn? |
| 14328 | then why burns man''s restless mind Truth''s hidden portals to unclose? |
| 14328 | why embracest thou an alien excellence as thine own? |
| 14328 | why,''I cried,''mistress of all excellence, hast thou come down from on high, and entered the solitude of this my exile? |
| 14328 | wilt thou bind with thy mandates the free spirit? |
| 42930 | [ 264] How then could the manifoldness of all beings issue from the One, which is simple and identical, which contains no diversity or duality? 42930 ( An objector might ask) whether there be identity of conditions between the soul''s not thinking, and her experience while thinking of matter? 42930 ( How does the Soul keep the Mean between Indivisible Nature and Divisible Nature?) 42930 ( Is it the power which acts principally in us as some people think?) 42930 ( It is well known that) words pronounced in a low tone of voice( telepathically?) 42930 ( Likewise, someone may ask) does not the First live? 42930 ( Of the Soul, Third; or, How do We See?) 42930 ( Some objector) might ask how one could conceive of matter without quantity? 42930 126 and Hesiod Theogony 35),Why should I dally near the oak- trees, or the rock?" |
| 42930 | 6. Who then is the virtuous man? |
| 42930 | A magnificent necklace had been stolen from Chione, an estimable widow, who resided with him and the children( as matron?). |
| 42930 | According to this hypothesis, how will gold be beautiful? |
| 42930 | Again, why are there several of these, since they are incorporeal, and since no matter separates them from each other? |
| 42930 | All those he brought here I have had transcribed exactly; for why should I not most zealously seek works so precious? |
| 42930 | Among these was Polemo, whom Plotinos educated carefully; and Plotinos enjoyed hearing Polemo recite original verses(?). |
| 42930 | And Which is the Second? |
| 42930 | Are the notions of virtue, and other intelligible entities by the soul thought eternal, or does virtue arise and perish? |
| 42930 | Are there Ideas of Individuals? |
| 42930 | Are there Ideas of Individuals? |
| 42930 | Are these the elements of being? |
| 42930 | Are we immortal, or does all of us die? |
| 42930 | As the exterior word( speech) is the image of the( interior) word( of thought?) |
| 42930 | Aurelius, who was very scrupulous in his sacrifices, and who carefully celebrated the Festivals of the New Moon( as Numenius used to do?) |
| 42930 | Besides, how could( the demiurgic creator) then be in all? |
| 42930 | Besides, if every part of the soul can feel as well as the predominating part, why at all speak of a"predominating part?" |
| 42930 | Besides, what divinity is this? |
| 42930 | Besides, what would He think? |
| 42930 | But does this desire direct with sovereign influence? |
| 42930 | But from what is her wisdom derived? |
| 42930 | But how are we going to raise them? |
| 42930 | But how does he rise up thither? |
| 42930 | But how is an actualization begotten from that self- limited( intelligible)? |
| 42930 | But how shall we fly? |
| 42930 | But how shall we return thither? |
| 42930 | But how shall we train this interior vision? |
| 42930 | But if it does not move, why does it not possess stability? |
| 42930 | But if this substrate have no extension, how can it be a residence( for form)? |
| 42930 | But if( before coming on to the earth) the soul chooses her life and her guardian, how do we still preserve our liberty? |
| 42930 | But is not philosophy also that which is most eminent? |
| 42930 | But is the soul, by herself, absolute beauty? |
| 42930 | But since quality in the sense- world is also an actualization, in what does it differ from the intelligible quality? |
| 42930 | But still, how can one say that the intelligible being is constituted by a non- being? |
| 42930 | But the One is not Intelligence; how then can the hypostatic( form of existence) begotten by the One be Intelligence? |
| 42930 | But to what does this movement belong? |
| 42930 | But what agreement can anything corporeal have with what is incorporeal? |
| 42930 | But what need would it have of temperance? |
| 42930 | But why do not all the powers of the soul act everywhere? |
| 42930 | But why does the virtuous man not enjoy this privilege since the beginning? |
| 42930 | But why is not each of the sense- things a being? |
| 42930 | By what concourse of atoms will one man become a geometrician, another become a mathematician and astronomer, and the other a philosopher? |
| 42930 | By what superiority, quantity or quality are we going to distinguish the"predominating part"in a single continuous mass? |
| 42930 | CAN THESE VIRTUES BE ASCRIBED TO THE DIVINITY? |
| 42930 | Can one say that quality is the complement of being, or rather of such a being? |
| 42930 | Can the heavens never reach the Soul? |
| 42930 | Can we identify the nature that contains all the intelligibles( Intelligence) with the supreme Principle? |
| 42930 | Congenital lameness is due to the reason''s failure to dominate matter, while accidental lameness is due to deterioration of the form( idea?). |
| 42930 | Could anything, indeed, be found outside of these causes? |
| 42930 | Could the lower knowledge not be possessed without dialectics or wisdom? |
| 42930 | Could this take place by an indivisible part? |
| 42930 | Do Ideas of Individuals Exist? |
| 42930 | Do all the Souls form but a Single Soul? |
| 42930 | Do ideas of individuals( as well as of classes of individuals), exist? |
| 42930 | Do not all Souls form a Single Soul? |
| 42930 | Do the souls that enter into the bodies of brutes also have a guardian? |
| 42930 | Do you again object, by what conception or intelligence could it be reached? |
| 42930 | Does Happiness( Consist in Duration?) |
| 42930 | Does Happiness( consist in Duration)? |
| 42930 | Does He not beget? |
| 42930 | Does Plato mean that the ideas are anterior to intelligence, and that they already exist when intelligence thinks them? |
| 42930 | Does a single method suffice for all? |
| 42930 | Does he, by infinity, mean immensity? |
| 42930 | Does it occur because the Soul is within the celestial sphere, which tends to revolve about her? |
| 42930 | Does it, then, as we, possess the consciousness of what is going on within it? |
| 42930 | Does matter continue to be evil when it happens to participate in the good? |
| 42930 | Does not each of them need a special method? |
| 42930 | Does not the world, then, possess any senses? |
| 42930 | Does quantity, on entering into matter extend matter, so as to give it magnitude? |
| 42930 | Does she cause this sphere to move by her own motion? |
| 42930 | Does she not beget anything? |
| 42930 | Does she then see anything else? |
| 42930 | Does the Demiurge[159] act without meeting any obstacle, or is it with him as with our souls? |
| 42930 | Does the intelligible world contain only what is found in the sense- world, or does it contain anything additional?... |
| 42930 | Does the universal( Soul) also raise with herself to the intelligible world the inferior power which is her actualization( nature)? |
| 42930 | First, must it be admitted that one and the same thing is now a quality, and then a complement of being? |
| 42930 | For example, how can an architect judge a building placed before him as beautiful, by comparing it with the Idea which he has within himself? |
| 42930 | For example, why, during the full moon, should the one man steal, and the other one not steal? |
| 42930 | From where could the soul derive them? |
| 42930 | From where indeed would intelligence receive these forms? |
| 42930 | Further, how could He derive His happiness from outside Himself? |
| 42930 | Further, under this hypothesis, we may ask, Who is going to feel? |
| 42930 | Having a divine nature, and having originated from the divinity, how could they ever misconceive the divinity or themselves? |
| 42930 | How can an essence be single in a multitude of souls? |
| 42930 | How can both sensible and intelligible objects be beautiful? |
| 42930 | How can the Soul impart to the heavens a local movement, herself possessing a different kind of motion? |
| 42930 | How can there be infinity simultaneously above and below( in the One and in matter)? |
| 42930 | How can( the single) Intelligence be all these things? |
| 42930 | How could an entity that had extension think one that had no extension? |
| 42930 | How could atomic shock, whether vertical or oblique, produce in the soul these our reasonings, or appetites, whether necessarily, or in any other way? |
| 42930 | How could determination unite with the infinite without destroying its nature, since this infinite is not such by accident? |
| 42930 | How could such a virtue exist merely potentially, borrowing its principles from elsewhere? |
| 42930 | How could that which is potential pass into actualization unless there were some principle that effected that transition? |
| 42930 | How could the soul lose life, since she did not borrow it from elsewhere, and since she does not possess it as fire possesses heat? |
| 42930 | How could the soul of the first become that of the second, if she were only the entelechy of a single one? |
| 42930 | How could this spirit contain reason and intelligence? |
| 42930 | How could we find form there, without( a residence) that should receive it? |
| 42930 | How did the Second issue from the First, how was it born from the First, so as that the Second might see the First? |
| 42930 | How do the other beings move? |
| 42930 | How do you( Stoics) not see that qualities thus added to matter are reasons, that are primary and immaterial? |
| 42930 | How does Intelligence see, and what does it see? |
| 42930 | How does he have the power to do so? |
| 42930 | How does he learn to love? |
| 42930 | How does it happen that souls forget their paternal divinity? |
| 42930 | How does it then happen that, in the same positions, stars produce men and other beings simultaneously( as Cicero asks[105])? |
| 42930 | How does manifoldness issue from Unity? |
| 42930 | How does that which is Posterior to the First Proceed from Him? |
| 42930 | How does this process of purification bring us as near as possible to the divinity? |
| 42930 | How escape from here? |
| 42930 | How indeed could existence be born or perish? |
| 42930 | How indeed could it remain at rest, while the Soul was in motion, whatever this movement was? |
| 42930 | How indeed could we divide the soul and distinguish several parts therein? |
| 42930 | How indeed would the soul recognize as an unity the result of multiple sensations; for instance, of such as come from the ears or eyes? |
| 42930 | How that which is Posterior to the First Proceeds from it? |
| 42930 | How then do the virtues purify? |
| 42930 | How then do you( as you do) manage to conceive of it without quality? |
| 42930 | How then is the multiple One derived from the First? |
| 42930 | How then will they unite their action, and will they, by agreement, contribute in producing a single effect, which is the harmony of heaven? |
| 42930 | How then will we carry out the division? |
| 42930 | How then would He remain principle of everything? |
| 42930 | How will the body naturally detach itself from the soul? |
| 42930 | How will they form but a single unity with her, and how will they agree with her? |
| 42930 | How, indeed, could any decision be reached about the difference of sense- impressions unless they all converged toward the same principle? |
| 42930 | How, indeed, could such a thing not be shapeless, absolutely ugly and evil? |
| 42930 | How, indeed, could there be any order in a spirit which itself would need to receive order from a soul? |
| 42930 | IF ALL SOULS BE ONE IN THE WORLD- SOUL, WHY SHOULD THEY NOT TOGETHER FORM ONE? |
| 42930 | IF SOUL IS ONLY AN AFFECTION OF MATTER, WHENCE THAT AFFECTION? |
| 42930 | IS THE SOUL IMMORTAL? |
| 42930 | If all proceed from a single one, did this one divide herself, or did she remain whole, while begetting the multitude of souls? |
| 42930 | If also their beauty depended on proportion, what would be the function of proportion when considering occupations, laws, studies and sciences? |
| 42930 | If intelligible entities are separated from sense objects, how does it happen that the soul descends into a body? |
| 42930 | If it be the soul that you admire in them, why do you not admire her within yourselves? |
| 42930 | If so, by what being, and how will it be formed? |
| 42930 | If the latter were corporeal, where indeed could virtues, prudence, justice and courage exist? |
| 42930 | If the soul is a body, how does it happen that she has different kinds of motion instead of a single one, as is the case with the body? |
| 42930 | If then it be a local movement only by accident, what is its own nature, by itself? |
| 42930 | If they are not animate, how will they become such, and how will agreement between them and the first soul arise? |
| 42930 | If we cut or burn the root, whither goes the power of growth present therein? |
| 42930 | If, however, the Soul be one, why is some one soul reasonable, another irrational, or some other one merely vegetative? |
| 42930 | In an absolute ignorance, or in a complete absence of all knowledge? |
| 42930 | In this case, does virtue consist of the actual process of purification, or in the already purified condition? |
| 42930 | In this case, how could an essence beget a multitude like her, while herself remaining undiminished? |
| 42930 | In what does the indetermination of the soul consist? |
| 42930 | In what sense do we use the name of unity, and how can we conceive of it? |
| 42930 | In what way does the intelligence, thus determined, proceed from the( First) Intelligible? |
| 42930 | In what way is she also indivisible? |
| 42930 | Indeed, every accident must be a reason; now of what being can the infinite be an accident? |
| 42930 | Is form a quality? |
| 42930 | Is it also accidental"being?" |
| 42930 | Is it possible for a man to possess the higher or lower virtues in accomplished reality, or otherwise( merely theoretically)? |
| 42930 | Is it possible that in one sense intelligence is the dividing principle, and that in another the dividing principle is not intelligence? |
| 42930 | Is that the guardian to which we have been allotted during the course of our life? |
| 42930 | Is the Soul within this sphere without being touched thereby? |
| 42930 | Is the centre of the soul then the principle that we are seeking? |
| 42930 | Is the infinite identical with the essence of the infinite? |
| 42930 | Is the power which is the act of the soul always united to a body? |
| 42930 | Is their mutual relation the same as that of a stub nose, and the man with the stub nose( as suggested by Aristotle)? |
| 42930 | Is their relation that between fire and heat? |
| 42930 | Is there any identity between matter and otherness? |
| 42930 | Is this due to their proceeding from a single Soul, or because they all form a single one? |
| 42930 | Is this guardian above Intelligence? |
| 42930 | Is"essence"something different from"being"? |
| 42930 | It is asked, is this possible when the same"reasons"are developed? |
| 42930 | May one not forestall delirium or insanity, if one become aware of their approach? |
| 42930 | Moreover( if beauty is but proportion), what beauty could be predicated of pure intelligence? |
| 42930 | Must I besides transmit to posterity the image of this image as worthy of attention?" |
| 42930 | Must justice ever imply multiplicity if it consist in fulfilling its proper function? |
| 42930 | Must the subject that feels contain as many parts as there are in the sense- object? |
| 42930 | Nevertheless, how will you discover the beauty which their excellent soul possesses? |
| 42930 | Now what are these genuine beings? |
| 42930 | Now what is constituted by( material) substance, and reason? |
| 42930 | Now, if the heavens possess the Soul, wherever they are, what urges them to move in a circle? |
| 42930 | Of determination, or of that which is determined? |
| 42930 | Of what nature will be that molecule supposed to possess life by itself? |
| 42930 | On the other hand, how could a body or extension be constituted by( a juxtaposition of) atoms? |
| 42930 | Or a divisible entity, think an indivisible one? |
| 42930 | Or is it being completely? |
| 42930 | Or must we conceive some other principle towards which all centres radiate? |
| 42930 | Or shall we on the contrary still rise above it? |
| 42930 | Or which is this principle, if there is but one? |
| 42930 | Or, why, under the same influence of the heavens, has the one, and not the other, been sick? |
| 42930 | Other questions arise: What is the nature of the world where the soul lives thus, either voluntarily or necessarily, or in any other way? |
| 42930 | Otherwise, how could we call the intelligible world"kosmos"( that is, either world, or adornment), unless we see matter( receiving) form therein? |
| 42930 | Otherwise, how would Intelligence come to think the intelligible? |
| 42930 | PRUDENCE TO DECIDE WHETHER IT IS POSSIBLE TO POSSESS VIRTUES UNSYMMETRICALLY? |
| 42930 | Shall we assert that she is something distinct from the body, but dependent thereon, as, for instance, a harmony? |
| 42930 | Shall we have recourse to the( Stoic)"continuity of parts"[359] to explain the sympathy which interrelates all the organs? |
| 42930 | Shall we here, as elsewhere, admit that opinions differ, and that everybody conceives the three principles in his own manner? |
| 42930 | Shall we therefrom conclude that the things contemplated by intelligence are outside of it? |
| 42930 | Should we, therefore, after rising to the Soul, say that she not only imparts unity, but herself is unity in itself? |
| 42930 | Since it contains everything, why should it aspire to anything? |
| 42930 | Since it is sovereignly perfect, what need of development would it have? |
| 42930 | Since its condition is blissful, why should Intelligence change? |
| 42930 | Since the thought is something essentially one(? |
| 42930 | Since then every body has a quantity, how could quality, which is no quantity, be a body? |
| 42930 | So we are forced to ask ourselves,"Does the divinity possess these virtues?" |
| 42930 | Taking the illustration of fire, is it"mere being"before it is"such being?" |
| 42930 | That it is the negation of beings, and is synonymous with nonentity? |
| 42930 | That they should exist outside of Intelligence, is unthinkable; for where would they be located? |
| 42930 | That world is indivisible, taken in an absolute sense; but in a relative sense, is it divisible? |
| 42930 | The Soul approaches Intelligence, and thus having been unified, the Soul wonders,''Who has begotten this unity?'' |
| 42930 | The subject that perceives must then be entirely one; otherwise, how could it be divided? |
| 42930 | This book, directed against Plotinos and Gentilianus Amelius, is entitled"Of the Limit( of Good and Evil?)" |
| 42930 | This would be a particular and distinctive characteristic, which consists of the privation of all other things( referring to Aristotle)? |
| 42930 | To the Soul, or to the body? |
| 42930 | Towards what would He, in any case, aspire? |
| 42930 | WHAT IS THE PRINCIPLE BY PARTICIPATION IN WHICH THE BODY IS BEAUTIFUL? |
| 42930 | WHAT OF THE DIFFERENCES OF RATIONALITY, IF THE SOUL BE ONE? |
| 42930 | WHY DOES THE SOUL AFTER REACHING YONDER NOT STAY THERE? |
| 42930 | We are thus led to ask how a being can be composed of non- beings? |
| 42930 | We would then have to ask whether the thing that is other be otherness- in- itself? |
| 42930 | What about the souls of animals inferior to man? |
| 42930 | What conception are we then to form of this generation of Intelligence by this immovable Cause? |
| 42930 | What do you feel when you contemplate your inner beauty? |
| 42930 | What does the guardian do before this choice? |
| 42930 | What else is courage, unless no longer to fear death, which is mere separation of the soul from the body? |
| 42930 | What explanation could they give of the soul''s resistance to the impulsions of the body? |
| 42930 | What incentive would the spirit have to apportion rewards to those who had deserved them? |
| 42930 | What indeed could unity be, apart from essence and being? |
| 42930 | What is Man? |
| 42930 | What is a Man? |
| 42930 | What is an Animal? |
| 42930 | What is its nature? |
| 42930 | What is our divinity? |
| 42930 | What is that element in the bodies which moves the spectator, and which attracts, fixes and charms his glances? |
| 42930 | What is the Animal? |
| 42930 | What is the condition of the souls that have raised themselves on high? |
| 42930 | What is the reason that we declare these objects to be beautiful, when we are transported with admiration and love for them? |
| 42930 | What is the residuum? |
| 42930 | What is the source of your ecstasies, or your enthusiasms? |
| 42930 | What is the third? |
| 42930 | What is this flight( and how can we accomplish it)? |
| 42930 | What means shall be employed to return us thither? |
| 42930 | What must be done to reach it? |
| 42930 | What need is there for the sensation to reach through to it? |
| 42930 | What shall we answer to those who insist that the soul is a body? |
| 42930 | What sort of a"being,"indeed, is this( soul) that has an existence independent of the body? |
| 42930 | What then are the things contained within the unity of Intelligence which we separate in thinking of them? |
| 42930 | What then are these principles, if there are several? |
| 42930 | What then is our guardian? |
| 42930 | What then is the nature of the soul? |
| 42930 | What then is the object which causes these, your emotions? |
| 42930 | What then is the principle whose presence in a body produces beauty therein? |
| 42930 | What then is this dialectics, knowledge of which must be added to mathematics? |
| 42930 | What then is this matter which is one, continuous, and without qualities? |
| 42930 | What then is unity? |
| 42930 | What then should we think of Him who is supremely perfect? |
| 42930 | What then would happen if a virtuous man should have a body of evil nature, or a vicious man a body of a good nature? |
| 42930 | What would happen if one virtue advanced naturally to a certain degree, and another virtue to another? |
| 42930 | What would you think of a temperance which would moderate certain( impulses), while entirely suppressing others? |
| 42930 | What, however, would hinder this property, because it is a qualification in matter, from participating in some quality? |
| 42930 | What, indeed would they be without it? |
| 42930 | Whatever your expectations may be, do not expect to find anything new here, nor even the ancient works( of myself, Longinus?) |
| 42930 | When we cut the twigs or the branches of a tree, where goes the plant- soul that was in them? |
| 42930 | Whence come your desires to unite yourselves to your real selves, and to refresh yourselves by retirement from your bodies? |
| 42930 | Whence could it have originated to enter in( among intelligible beings), and remain there? |
| 42930 | Whence does it proceed? |
| 42930 | Whence does this science derive its proper principles? |
| 42930 | Whence is this derived? |
| 42930 | Whether All Souls Form a Single One? |
| 42930 | Which is the First Thinking Principle? |
| 42930 | Which is the First Thinking Principle? |
| 42930 | Which is the Second? |
| 42930 | Which is this higher region? |
| 42930 | Which is this thing? |
| 42930 | Who imparted that beauty to the body? |
| 42930 | Why do Distant Objects Seem Small? |
| 42930 | Why do Distant Objects Seem Smaller? |
| 42930 | Why do not all souls act like the universal Soul? |
| 42930 | Why do our bodies not move in a circle, like the heavens? |
| 42930 | Why do the heavens move in a circle? |
| 42930 | Why does the soul which has risen on high not stay there? |
| 42930 | Why should not all souls form but a single one? |
| 42930 | Why should sense- objects, in heaven, equal in number their intelligible motors? |
| 42930 | Why should we not, on arriving at the Soul, stop there, and consider her the first principle? |
| 42930 | Why then does He direct us? |
| 42930 | Why then does the fire as soon as it has arrived there, not abide there quiescently? |
| 42930 | Why then is Unity not only everywhere, but also nowhere? |
| 42930 | Why, by use of the same means, has the one become rich, and the other poor? |
| 42930 | Why, however, is the generating principle not intelligence? |
| 42930 | Will each part of the soul, in its turn, feel by its own parts, or will( we decide that) the parts of parts will not feel? |
| 42930 | Will it be the"predominating part"exclusively, or the other parts with it? |
| 42930 | Will it be water( Hippo), air( Anaximenes, Archelaus, and Diogenes), earth, or fire( Heraclitus, Stobaeus? |
| 42930 | Will privation be destroyed by its union with the thing of which it is an attribute? |
| 42930 | Will the Good not be self- conscious? |
| 42930 | Will these movements be explained by voluntary determinations, and by( seminal) reasons? |
| 42930 | Will they not constitute a soul that will remain foreign to the former, who will not possess her requirements of knowledge? |
| 42930 | Will they say that, in the same body, each part possesses the same quality as the total soul, and that the case is similar with the part of a part? |
| 42930 | Would He think Himself? |
| 42930 | Would it arise from matter being penetrated by the("seminal) reason"in differing degrees? |
| 42930 | [ 111] Shall we stop at Intelligence, as a first principle? |
| 42930 | [ 259] Otherwise, how could such reasonings take place? |
| 42930 | [ 274] Where, in her turn, does the latter reside? |
| 42930 | [ 312] Is the infinite here below less infinite? |
| 42930 | [ 45] From whence then did matter acquire this affection and animating life? |
| 42930 | [ 56] How can this sympathy be explained? |
| 1658 | ''Why, is he not a philosopher?'' |
| 1658 | ):''Why Socrates, who was not a poet, while in prison had been putting Aesop into verse?'' |
| 1658 | ); or the mysterious reference to another science( mathematics?) |
| 1658 | Again, believing in the immortality of the soul, we must still ask the question of Socrates,''What is that which we suppose to be immortal?'' |
| 1658 | Again, upon the supposition that the soul is a harmony, why is one soul better than another? |
| 1658 | Again, would you not be cautious of affirming that the addition of one to one, or the division of one, is the cause of two? |
| 1658 | And Socrates observing them asked what they thought of the argument, and whether there was anything wanting? |
| 1658 | And an absolute beauty and absolute good? |
| 1658 | And are not the temperate exactly in the same case? |
| 1658 | And are not we at this day seeking to discover that which Socrates in a glass darkly foresaw? |
| 1658 | And can all this be true, think you? |
| 1658 | And did he answer forcibly or feebly? |
| 1658 | And did we not see and hear and have the use of our other senses as soon as we were born? |
| 1658 | And do not courageous men face death because they are afraid of yet greater evils? |
| 1658 | And do we know the nature of this absolute essence? |
| 1658 | And do you not imagine, he said, that if there were a competition in evil, the worst would be found to be very few? |
| 1658 | And does not the nature of every harmony depend upon the manner in which the elements are harmonized? |
| 1658 | And does the soul admit of death? |
| 1658 | And does the worship of God consist only of praise, or of many forms of service? |
| 1658 | And has not this been our own case in the matter of equals and of absolute equality? |
| 1658 | And having neither more nor less of harmony or of discord, one soul has no more vice or virtue than another, if vice be discord and virtue harmony? |
| 1658 | And how can such a notion of the soul as this agree with the other? |
| 1658 | And in all these cases, the recollection may be derived from things either like or unlike? |
| 1658 | And in this the philosopher dishonours the body; his soul runs away from his body and desires to be alone and by herself? |
| 1658 | And is death the assertion of this individuality in the higher nature, and the falling away into nothingness of the lower? |
| 1658 | And is not all true virtue the companion of wisdom, no matter what fears or pleasures or other similar goods or evils may or may not attend her? |
| 1658 | And is not courage, Simmias, a quality which is specially characteristic of the philosopher? |
| 1658 | And is not the feeling discreditable? |
| 1658 | And is not this the state in which the soul is most enthralled by the body? |
| 1658 | And is the soul in agreement with the affections of the body? |
| 1658 | And is the soul seen or not seen? |
| 1658 | And is the soul seen or not seen? |
| 1658 | And is there any opposite to life? |
| 1658 | And is this always the case? |
| 1658 | And is this true of all opposites? |
| 1658 | And may we say that this has been proven? |
| 1658 | And now the application has to be made: If the soul is immortal,''what manner of persons ought we to be?'' |
| 1658 | And now, he said, what did we just now call that principle which repels the even? |
| 1658 | And on this oddness, of which the number three has the impress, the opposite idea will never intrude? |
| 1658 | And one of the two processes or generations is visible-- for surely the act of dying is visible? |
| 1658 | And return to life, if there be such a thing, is the birth of the dead into the world of the living? |
| 1658 | And shall we suppose nature to walk on one leg only? |
| 1658 | And so you think that I ought to answer your indictment as if I were in a court? |
| 1658 | And that by greatness only great things become great and greater greater, and by smallness the less become less? |
| 1658 | And that principle which repels the musical, or the just? |
| 1658 | And that which is not more or less a harmony is not more or less harmonized? |
| 1658 | And that which is not more or less harmonized can not have more or less of harmony, but only an equal harmony? |
| 1658 | And the body is more like the changing? |
| 1658 | And there is no difficulty, he said, in assigning to all of them places answering to their several natures and propensities? |
| 1658 | And therefore a soul which is absolutely a soul has no vice? |
| 1658 | And therefore has neither more nor less of discord, nor yet of harmony? |
| 1658 | And therefore, previously? |
| 1658 | And these, if they are opposites, are generated the one from the other, and have there their two intermediate processes also? |
| 1658 | And they are generated one from the other? |
| 1658 | And this impress was given by the odd principle? |
| 1658 | And this separation and release of the soul from the body is termed death? |
| 1658 | And this state of the soul is called wisdom? |
| 1658 | And to the odd is opposed the even? |
| 1658 | And to which class is the body more alike and akin? |
| 1658 | And to which class is the soul more nearly alike and akin, as far as may be inferred from this argument, as well as from the preceding one? |
| 1658 | And what about the pleasures of love-- should he care for them? |
| 1658 | And what do we call the principle which does not admit of death? |
| 1658 | And what from the dead? |
| 1658 | And what is it? |
| 1658 | And what is now your notion of such matters? |
| 1658 | And what is that process? |
| 1658 | And what is that? |
| 1658 | And what is the nature of this knowledge or recollection? |
| 1658 | And what we mean by''seen''and''not seen''is that which is or is not visible to the eye of man? |
| 1658 | And whence did we obtain our knowledge? |
| 1658 | And where shall we find a good charmer of our fears, Socrates, when you are gone? |
| 1658 | And which alternative, Simmias, do you prefer? |
| 1658 | And which does the soul resemble? |
| 1658 | And which of his friends were with him? |
| 1658 | And yet from these equals, although differing from the idea of equality, you conceived and attained that idea? |
| 1658 | And yet what is the feeling of lovers when they recognize a lyre, or a garment, or anything else which the beloved has been in the habit of using? |
| 1658 | And yet, he said, the number two is certainly not opposed to the number three? |
| 1658 | And, further, is not one part of us body, another part soul? |
| 1658 | Are not all things which have opposites generated out of their opposites? |
| 1658 | Are not these, Simmias and Cebes, the points which we have to consider? |
| 1658 | Are they equals in the same sense in which absolute equality is equal? |
| 1658 | Are they more or less harmonized, or is there one harmony within another? |
| 1658 | Are they not, Cebes, such as compel the things of which they have possession, not only to take their own form, but also the form of some opposite? |
| 1658 | Are they not, as the poets are always telling us, inaccurate witnesses? |
| 1658 | Are we not at the same time describing them both in superlatives, only that we may satisfy the demands of rhetoric? |
| 1658 | At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge? |
| 1658 | At the same time, turning to Cebes, he said: Are you at all disconcerted, Cebes, at our friend''s objection? |
| 1658 | But are real equals ever unequal? |
| 1658 | But are they the same as fire and snow? |
| 1658 | But did you ever behold any of them with your eyes? |
| 1658 | But do you mean to take away your thoughts with you, Socrates? |
| 1658 | But do you think that every man is able to give an account of these very matters about which we are speaking? |
| 1658 | But does the soul admit of degrees? |
| 1658 | But enough of them:--let us discuss the matter among ourselves: Do we believe that there is such a thing as death? |
| 1658 | But if it be true, then is not the body liable to speedy dissolution? |
| 1658 | But is this the only thing which is called odd? |
| 1658 | But what followed? |
| 1658 | But what would you say of equal portions of wood and stone, or other material equals? |
| 1658 | But when did our souls acquire this knowledge?--not since we were born as men? |
| 1658 | But why, asks Cebes, if he is a possession of the gods, should he wish to die and leave them? |
| 1658 | By all means, replied Socrates; what else should I please? |
| 1658 | Can this, my dear Cebes, be denied? |
| 1658 | Cebes asks why suicide is thought not to be right, if death is to be accounted a good? |
| 1658 | Could he have written this under the idea that the soul is a harmony of the body? |
| 1658 | Did he appear to share the unpleasant feeling which you mention? |
| 1658 | Did you never observe this? |
| 1658 | Do not they, from knowing the lyre, form in the mind''s eye an image of the youth to whom the lyre belongs? |
| 1658 | Do we lose them at the moment of receiving them, or if not at what other time? |
| 1658 | Do you agree in this notion of the cause? |
| 1658 | Do you agree? |
| 1658 | Do you agree? |
| 1658 | Do you know of any? |
| 1658 | Do you not agree with me? |
| 1658 | Do you not agree? |
| 1658 | Does not the divine appear to you to be that which naturally orders and rules, and the mortal to be that which is subject and servant? |
| 1658 | Does their life cease at death, or is there some''better thing reserved''also for them? |
| 1658 | ECHECRATES: And was Aristippus there, and Cleombrotus? |
| 1658 | ECHECRATES: Any one else? |
| 1658 | ECHECRATES: Well, and what did you talk about? |
| 1658 | ECHECRATES: Were you yourself, Phaedo, in the prison with Socrates on the day when he drank the poison? |
| 1658 | ECHECRATES: What followed? |
| 1658 | ECHECRATES: What is this ship? |
| 1658 | ECHECRATES: What was the manner of his death, Phaedo? |
| 1658 | ECHECRATES: Who were present? |
| 1658 | Enough of them: the real question is, What is the nature of that death which he desires? |
| 1658 | For are we not imagining Heaven under the similitude of a church, and Hell as a prison, or perhaps a madhouse or chamber of horrors? |
| 1658 | For example, when the body is hot and thirsty, does not the soul incline us against drinking? |
| 1658 | For example; Will not the number three endure annihilation or anything sooner than be converted into an even number, while remaining three? |
| 1658 | For how can one be divided into two? |
| 1658 | For if the living spring from any other things, and they too die, must not all things at last be swallowed up in death? |
| 1658 | For what can be the meaning of a truly wise man wanting to fly away and lightly leave a master who is better than himself? |
| 1658 | For what could be more convincing than the argument of Socrates, which has now fallen into discredit? |
| 1658 | For what idea can we form of the soul when separated from the body? |
| 1658 | From the senses then is derived the knowledge that all sensible things aim at an absolute equality of which they fall short? |
| 1658 | Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth? |
| 1658 | Has the reality of them ever been perceived by you through the bodily organs? |
| 1658 | Have we not seen dogs more faithful and intelligent than men, and men who are more stupid and brutal than any animals? |
| 1658 | He proceeded: And did you deny the force of the whole preceding argument, or of a part only? |
| 1658 | He proceeds: When we fear that the soul will vanish away, let us ask ourselves what is that which we suppose to be liable to dissolution? |
| 1658 | Heat is a thing different from fire, and cold is not the same with snow? |
| 1658 | How can she have, if the previous argument holds? |
| 1658 | How shall they bury him? |
| 1658 | How so? |
| 1658 | How so? |
| 1658 | I mean to say, have sight and hearing any truth in them? |
| 1658 | I mean what I may illustrate by the following instance:--The knowledge of a lyre is not the same as the knowledge of a man? |
| 1658 | I will try to make this clearer by an example:--The odd number is always called by the name of odd? |
| 1658 | Instead of caring about them, does he not rather despise anything more than nature needs? |
| 1658 | Is it not the separation of soul and body? |
| 1658 | Is it the personal and individual element in us, or the spiritual and universal? |
| 1658 | Is it the principle of knowledge or of goodness, or the union of the two? |
| 1658 | Is it the simple or the compound, the unchanging or the changing, the invisible idea or the visible object of sense? |
| 1658 | Is not death opposed to life? |
| 1658 | Is not forgetting, Simmias, just the losing of knowledge? |
| 1658 | Is not the separation and release of the soul from the body their especial study? |
| 1658 | Is not this true, Cebes? |
| 1658 | Is the Pythagorean image of the harmony, or that of the monad, the truer expression? |
| 1658 | Is the blood the element with which we think, or the air, or the fire? |
| 1658 | Is the soul related to the body as sight to the eye, or as the boatman to his boat? |
| 1658 | Is the suffering physical or mental? |
| 1658 | May I, or not? |
| 1658 | May not the science of physiology transform the world? |
| 1658 | May they not rather be described as almost always changing and hardly ever the same, either with themselves or with one another? |
| 1658 | May we be allowed to imagine the minds of men everywhere working together during many ages for the completion of our knowledge? |
| 1658 | Must we not rather assign to death some corresponding process of generation? |
| 1658 | Must we not, said Socrates, ask ourselves what that is which, as we imagine, is liable to be scattered, and about which we fear? |
| 1658 | Nay rather, are we not contradicting Homer and ourselves in affirming anything of the sort? |
| 1658 | Now if it be true that the living come from the dead, then our souls must exist in the other world, for if not, how could they have been born again? |
| 1658 | Now which of these two functions is akin to the divine? |
| 1658 | Of all this we may certainly affirm that we acquired the knowledge before birth? |
| 1658 | Of what nature? |
| 1658 | Once more, he said, what ruler is there of the elements of human nature other than the soul, and especially the wise soul? |
| 1658 | Or are we vainly attempting to pass the boundaries of human thought? |
| 1658 | Or did the authorities forbid them to be present-- so that he had no friends near him when he died? |
| 1658 | Or do or suffer anything other than they do or suffer? |
| 1658 | Or how can the soul be united with the body and still be independent? |
| 1658 | Or look at the matter in another way:--Do not the same pieces of wood or stone appear at one time equal, and at another time unequal? |
| 1658 | Or two be compounded into one? |
| 1658 | Or you may also be led to the recollection of Simmias himself? |
| 1658 | PHAEDO: Did you not hear of the proceedings at the trial? |
| 1658 | Philosophers have spoken of them as forms of the human mind, but what is the mind without them? |
| 1658 | Please to tell me then, Cebes, he said, what was the difficulty which troubled you? |
| 1658 | Seeing then that the immortal is indestructible, must not the soul, if she is immortal, be also imperishable? |
| 1658 | Shall he make a libation of the poison? |
| 1658 | Shall we exclude the opposite process? |
| 1658 | Shall we say so? |
| 1658 | Shall we say with Aristotle, that the soul is the entelechy or form of an organized living body? |
| 1658 | Socrates alone retained his calmness: What is this strange outcry? |
| 1658 | Socrates replied with a smile: O Simmias, what are you saying? |
| 1658 | Socrates replied: And have you, Cebes and Simmias, who are the disciples of Philolaus, never heard him speak of this? |
| 1658 | Supposing that the odd were imperishable, must not three be imperishable? |
| 1658 | Tell me, I implore you, how did Socrates proceed? |
| 1658 | Tell me, then, what is that of which the inherence will render the body alive? |
| 1658 | That is to say, before we were born, I suppose? |
| 1658 | The debt shall be paid, said Crito; is there anything else? |
| 1658 | The question,''Whence come our abstract ideas?'' |
| 1658 | The seen is the changing, and the unseen is the unchanging? |
| 1658 | The worst of men are objects of pity rather than of anger to the philanthropist; must they not be equally such to divine benevolence? |
| 1658 | Then must not true existence be revealed to her in thought, if at all? |
| 1658 | Then one soul not being more or less absolutely a soul than another, is not more or less harmonized? |
| 1658 | Then tell me, Socrates, why is suicide held to be unlawful? |
| 1658 | Then the idea of the even number will never arrive at three? |
| 1658 | Then the inference is that our souls exist in the world below? |
| 1658 | Then the living, whether things or persons, Cebes, are generated from the dead? |
| 1658 | Then the soul is immortal? |
| 1658 | Then the soul is more like to the unseen, and the body to the seen? |
| 1658 | Then the triad or number three is uneven? |
| 1658 | Then these( so- called) equals are not the same with the idea of equality? |
| 1658 | Then three has no part in the even? |
| 1658 | Then we are agreed after all, said Socrates, that the opposite will never in any case be opposed to itself? |
| 1658 | Then we must have acquired the knowledge of equality at some previous time? |
| 1658 | Then whatever the soul possesses, to that she comes bearing life? |
| 1658 | Then you are not of opinion, Simmias, that all men know these things? |
| 1658 | Then, if all souls are equally by their nature souls, all souls of all living creatures will be equally good? |
| 1658 | They are in process of recollecting that which they learned before? |
| 1658 | True, Cebes, said Socrates; and shall I suggest that we converse a little of the probabilities of these things? |
| 1658 | Unseen then? |
| 1658 | Was not that a reasonable notion? |
| 1658 | We will do our best, said Crito: And in what way shall we bury you? |
| 1658 | Well, and is there not an opposite of life, as sleep is the opposite of waking? |
| 1658 | Well, but is Cebes equally satisfied? |
| 1658 | Well, but there is another thing, Simmias: Is there or is there not an absolute justice? |
| 1658 | Well; and may you not also from seeing the picture of a horse or a lyre remember a man? |
| 1658 | What again shall we say of the actual acquirement of knowledge?--is the body, if invited to share in the enquiry, a hinderer or a helper? |
| 1658 | What answer can be made to the old commonplace,''Is not God the author of evil, if he knowingly permitted, but could have prevented it?'' |
| 1658 | What can I do better in the interval between this and the setting of the sun? |
| 1658 | What did he say in his last hours? |
| 1658 | What do you mean, Socrates? |
| 1658 | What do you mean, Socrates? |
| 1658 | What do you mean? |
| 1658 | What do you mean? |
| 1658 | What do you mean? |
| 1658 | What do you mean? |
| 1658 | What do you say? |
| 1658 | What do you say? |
| 1658 | What do you think? |
| 1658 | What is generated from the living? |
| 1658 | What is it, Socrates? |
| 1658 | What is that pain which does not become deadened after a thousand years? |
| 1658 | What is to become of the animals in a future state? |
| 1658 | What natures do you mean, Socrates? |
| 1658 | What shall I do with them? |
| 1658 | What then is to be the result? |
| 1658 | What was said or done? |
| 1658 | What was the reason of this? |
| 1658 | Whence come wars, and fightings, and factions? |
| 1658 | Where are the actions worthy of rewards greater than those which are conferred on the greatest benefactors of mankind? |
| 1658 | Wherefore, Simmias, seeing all these things, what ought not we to do that we may obtain virtue and wisdom in this life? |
| 1658 | Which might be like, or might be unlike them? |
| 1658 | Which of them will you retain? |
| 1658 | Why are they the happiest? |
| 1658 | Why do you say, enquired Cebes, that a man ought not to take his own life, but that the philosopher will be ready to follow the dying? |
| 1658 | Why should the wicked suffer any more than ourselves? |
| 1658 | Why then should he repine when the hour of separation arrives? |
| 1658 | Why, if he is dead while he lives, should he fear that other death, through which alone he can behold wisdom in her purity? |
| 1658 | Why, said Socrates,--is not Evenus a philosopher? |
| 1658 | Will he not depart with joy? |
| 1658 | Will you not allow that I have as much of the spirit of prophecy in me as the swans? |
| 1658 | Would you not say that he is entirely concerned with the soul and not with the body? |
| 1658 | Yes, my friend, but if so, when do we lose them? |
| 1658 | You must have observed this trait of character? |
| 1658 | You would agree; would you not? |
| 1658 | You would be afraid to draw such an inference, would you not? |
| 1658 | and are we convinced that all of them are generated out of opposites? |
| 1658 | and from the picture of Simmias, you may be led to remember Cebes? |
| 1658 | and is not the soul almost or altogether indissoluble? |
| 1658 | and what again is that about which we have no fear? |
| 1658 | and what is the impression produced by them? |
| 1658 | and when the body is hungry, against eating? |
| 1658 | and which to the mortal? |
| 1658 | and yet, if even they are inaccurate and indistinct, what is to be said of the other senses?--for you will allow that they are the best of them? |
| 1658 | had we been placed in their circumstances should we have been any better than they? |
| 1658 | he said; for these are the consequences which seem to follow from the assumption that the soul is a harmony? |
| 1658 | or did he calmly meet the attack? |
| 1658 | or do they fall short of this perfect equality in a measure? |
| 1658 | or is one soul in the very least degree more or less, or more or less completely, a soul than another? |
| 1658 | or is she at variance with them? |
| 1658 | or is the idea of equality the same as of inequality? |
| 1658 | or what is the nature of that pleasure or happiness which never wearies by monotony? |
| 1658 | or with Plato, that she has a life of her own? |
| 1658 | whence but from the body and the lusts of the body? |
| 12699 | And why do such as behold the stars look through a trunk with one eye? |
| 12699 | And why doth a basilisk kill a man with his sight? |
| 12699 | Are the menses which are expelled, and those by which the child is engendered, all one? |
| 12699 | Are they one or two? |
| 12699 | But does physiognomy give the same judgment on her, as it does of a man that is like unto her? |
| 12699 | By what means doth the milk of the paps come to the matrix or womb? |
| 12699 | For what reason do the menses not come down in females before the age of thirteen? |
| 12699 | For what reason do they leave off at about fifty? |
| 12699 | For what reason doth a man laugh sooner when touched in the armpits than in any other part of the body? |
| 12699 | For what reason doth the stomach join the liver? |
| 12699 | For what reason is the stomach large and wide? |
| 12699 | For what use hath a man hands, and an ape also, like unto a man? |
| 12699 | From whence do nails proceed? |
| 12699 | From whence proceeds the spittle of a man? |
| 12699 | How are hermaphrodites begotten? |
| 12699 | How come females to have monthly courses? |
| 12699 | How come hairy people to be more lustful than any other? |
| 12699 | How come living creatures to have a gall? |
| 12699 | How come steel glasses to be better for the sight than any other kind? |
| 12699 | How come the hair and nails of dead people to grow? |
| 12699 | How come those to have most mercy who have the thickest blood? |
| 12699 | How come women to be prone to venery in the summer time and men in the winter? |
| 12699 | How come women''s bodies to be looser, softer and less than man''s; and why do they want hair? |
| 12699 | How comes a man to sneeze oftener and more vehemently than a beast? |
| 12699 | How comes it that birds do not piss? |
| 12699 | How comes it that old men remember well what they have seen and done in their youth, and forget such things as they see and do in their old age? |
| 12699 | How comes it that such as have the hiccups do ease themselves by holding their breath? |
| 12699 | How comes it that the flesh of the heart is so compact and knit together? |
| 12699 | How comes it that the stomach is round? |
| 12699 | How comes marsh and pond water to be bad? |
| 12699 | How comes much labour and fatigue to be bad for the sight? |
| 12699 | How comes sleep to strengthen the stomach and the digestive faculty? |
| 12699 | How comes the blood chiefly to be in the heart? |
| 12699 | How comes the blood to all parts of the body through the liver, and by what means? |
| 12699 | How comes the heart to be the hottest part of all living creatures? |
| 12699 | How comes the jaundice to proceed from the gall? |
| 12699 | How comes the spleen to be black? |
| 12699 | How comes the stomach to be full of sinews? |
| 12699 | How comes the stomach to digest? |
| 12699 | How cometh the stomach slowly to digest meat? |
| 12699 | How doth love show its greater force by making the fool to become wise, or the wise to become a fool? |
| 12699 | How doth the urine come into the bladder, seeing the bladder is shut? |
| 12699 | How happens it that some creatures want a heart? |
| 12699 | How is it that the heart is continually moving? |
| 12699 | How is the child engendered in the womb? |
| 12699 | How is women''s blood thicker than men''s? |
| 12699 | How many humours are there in a man''s body? |
| 12699 | How many ways is the brain purged and other hidden places of the body? |
| 12699 | How much, and from what cause do we suffer hunger better than thirst? |
| 12699 | How, and of what cometh the seed of man? |
| 12699 | If water do not nourish, why do men drink it? |
| 12699 | Is an hermaphrodite accounted a man or a woman? |
| 12699 | May a man procure a dream by an external cause? |
| 12699 | Q. Doth the child in the womb void excrements or make water? |
| 12699 | Q. Wherefore do those men who have eyes far out in their head not see far distant? |
| 12699 | Q. Wherefore doth vinegar so readily staunch blood? |
| 12699 | Q. Wherefore should virtue be painted girded? |
| 12699 | Q. Whereof doth it proceed that want of sleep doth weaken the brain and body? |
| 12699 | Q. Whereof proceedeth gaping? |
| 12699 | Should he be baptized in the name of a man or a woman? |
| 12699 | Some have asked, what is the reason that women bring forth their children with so much pain? |
| 12699 | What are the properties of a choleric man? |
| 12699 | What causes men to yawn or gape? |
| 12699 | What condition and quality hath a man of a sanguine complexion? |
| 12699 | What dreams do follow these complexions? |
| 12699 | What is carnal copulation? |
| 12699 | What is the cause that some men die joyful, and some in extreme grief? |
| 12699 | What is the reason that if you cover an egg over with salt, and let it lie in it a few days, all the meat within is consumed? |
| 12699 | What is the reason that old men sneeze with great difficulty? |
| 12699 | What is the reason that some flowers do open with the sun rising, and shut with the sun setting? |
| 12699 | What is the reason that some men, if they see others dance, do the like with their hands and feet, or by other gestures of the body? |
| 12699 | What is the reason that such as are very fat in their youth, are in danger of dying on a sudden? |
| 12699 | What is the reason that those that have long yards can not beget children? |
| 12699 | What is the reason that when we think upon a horrible thing, we are stricken with fear? |
| 12699 | What is the reason, that if a spear be stricken on the end, the sound cometh sooner to one who standeth near, than to him who striketh? |
| 12699 | What kind of covetousness is best? |
| 12699 | What properties do follow those of a phlegmatic complexion? |
| 12699 | Whether are great, small or middle- sized paps best for children to suck? |
| 12699 | Whether is meat or drink best for the stomach? |
| 12699 | Whether it is hardest, to obtain a person''s love, or to keep it when obtained? |
| 12699 | Why are all the senses in the head? |
| 12699 | Why are beasts bold that have little hearts? |
| 12699 | Why are beasts when going together for generation very full of froth and foam? |
| 12699 | Why are boys apt to change their voices about fourteen years of age? |
| 12699 | Why are children oftener like the father than the mother? |
| 12699 | Why are colts''teeth yellow, and of the colour of saffron, when they are young, and become white when they grow up? |
| 12699 | Why are creatures with a large heart timorous, as the hare? |
| 12699 | Why are fruits, before they are ripe, of a bitter and sour relish, and afterward sweet? |
| 12699 | Why are gelded beasts weaker than such as are not gelded? |
| 12699 | Why are lepers hoarse? |
| 12699 | Why are men judged to be good or evil complexioned by the colour of the nails? |
| 12699 | Why are men that have but one eye, good archers? |
| 12699 | Why are men''s eyes of diverse colours? |
| 12699 | Why are not blind men naturally bald? |
| 12699 | Why are not old men so subject to the plague as young men and children? |
| 12699 | Why are not women bald? |
| 12699 | Why are nuts good after cheese, as the proverb is,"After fish nuts, and after flesh cheese?" |
| 12699 | Why are round ulcers hard to be cured? |
| 12699 | Why are sheep and pigeons mild? |
| 12699 | Why are some children like their father, some like their mother, some to both and some to neither? |
| 12699 | Why are some creatures brought forth with teeth, as kids and lambs; and some without, as men? |
| 12699 | Why are some men ambo- dexter, that is, they use the left hand as the right? |
| 12699 | Why are some women barren and do not conceive? |
| 12699 | Why are studious and learned men soonest bald? |
| 12699 | Why are such as are deaf by nature, dumb? |
| 12699 | Why are such as sleep much, evil disposed and ill- coloured? |
| 12699 | Why are the Jews much subject to this disease? |
| 12699 | Why are the arms round? |
| 12699 | Why are the arms thick? |
| 12699 | Why are the fingers full of joints? |
| 12699 | Why are the fingers of the right hand nimbler than the fingers of the left? |
| 12699 | Why are the heads of men hairy? |
| 12699 | Why are the lips moveable? |
| 12699 | Why are the lungs light, spongy and full of holes? |
| 12699 | Why are the paps below the breasts in beasts, and above the breast in women? |
| 12699 | Why are the paps placed upon the breasts? |
| 12699 | Why are the thighs and calves of the legs of men flesh, seeing the legs of beasts are not so? |
| 12699 | Why are the tongues of serpents and mad dogs venomous? |
| 12699 | Why are the white- meats made of a newly milked cow good? |
| 12699 | Why are they termed_ menstrua_, from the word_ mensis_, a month? |
| 12699 | Why are those waters best and most delicate which run towards the rising sun? |
| 12699 | Why are twins but half men, and not so strong as others? |
| 12699 | Why are water and oil frozen in cold weather, and wine and vinegar not? |
| 12699 | Why are we better delighted with sweet tastes than with bitter or any other? |
| 12699 | Why are we commonly cold after dinner? |
| 12699 | Why are whores never with child? |
| 12699 | Why are women smooth and fairer than men? |
| 12699 | Why are women''s paps hard when they be with child, and soft at other times? |
| 12699 | Why are young men sooner hungry than old men? |
| 12699 | Why can not a person escape death if the brain or heart be hurt? |
| 12699 | Why can not drunken men judge of taste as well as sober men? |
| 12699 | Why did nature give living creatures teeth? |
| 12699 | Why did nature make the nostrils? |
| 12699 | Why did the Romans call Fabius Maximus the target of the people, and Marcellus the sword? |
| 12699 | Why did the ancients say it was better to fall into the hands of a raven than a flatterer? |
| 12699 | Why do beasts move their ears, and not men? |
| 12699 | Why do bees, wasps, locusts and many other such like insects, make a noise, seeing they have no lungs, nor instruments of music? |
| 12699 | Why do cats''and wolves''eyes shine in the night, and not in the day? |
| 12699 | Why do chaff and straw keep water hot, but make snow cold? |
| 12699 | Why do children born in the eighth month for the most part die quickly, and why are they called the children of the moon? |
| 12699 | Why do contrary things in quality bring forth the same effect? |
| 12699 | Why do dolphins, when they appear above the water, denote a storm or tempest approaching? |
| 12699 | Why do fat women seldom conceive? |
| 12699 | Why do fish die after their back bones are broken? |
| 12699 | Why do garlic and onions grow after they are gathered? |
| 12699 | Why do grief and vexation bring grey hairs? |
| 12699 | Why do hard dens, hollow and high places, send back the likeness and sound of the voice? |
| 12699 | Why do hares sleep with their eyes open? |
| 12699 | Why do horned beasts want their upper teeth? |
| 12699 | Why do horses grow grisly and gray? |
| 12699 | Why do lettuces make a man sleep? |
| 12699 | Why do living creatures use carnal copulation? |
| 12699 | Why do many beasts when they see their friends, and a lion and a bull beat their sides when they are angry? |
| 12699 | Why do men and beasts who have their eyes deep in their head best see far off? |
| 12699 | Why do men feel cold sooner than women? |
| 12699 | Why do men get bald, and trees let fall their leaves in winter? |
| 12699 | Why do men incline to sleep after labour? |
| 12699 | Why do men live longer in hot regions than in cold? |
| 12699 | Why do men sleep better and more at ease on the right side than on the left? |
| 12699 | Why do men sneeze? |
| 12699 | Why do men wink in the act of copulation, and find a little alteration in all other senses? |
| 12699 | Why do not crows feed their young till they be nine days old? |
| 12699 | Why do not fish make a sound? |
| 12699 | Why do not swine cry when they are carried with their snouts upwards? |
| 12699 | Why do nurses rock and move their children when they would rock them to sleep? |
| 12699 | Why do persons become hoarse? |
| 12699 | Why do physicians forbid the eating of fish and milk at the same time? |
| 12699 | Why do physicians forbid us to labour presently after dinner? |
| 12699 | Why do physicians prescribe that men should eat when they have an appetite? |
| 12699 | Why do physicians prescribe that we should not eat too much at a time, but little by little? |
| 12699 | Why do serpents shun the herb rue? |
| 12699 | Why do small birds sing more and louder than great ones, as appears in the lark and nightingale? |
| 12699 | Why do some abound in spittle more than others? |
| 12699 | Why do some creatures want necks, as serpents and fishes? |
| 12699 | Why do some imagine in their sleep that they eat and drink sweet things? |
| 12699 | Why do some persons stammer and lisp? |
| 12699 | Why do some that have clear eyes see nothing? |
| 12699 | Why do some women love white men and some black men? |
| 12699 | Why do steel glasses shine so clearly? |
| 12699 | Why do such as are apoplectic sneeze, that is, such as are subject easily to bleed? |
| 12699 | Why do such as are corpulent cast forth but little seed in the act of copulation, and are often barren? |
| 12699 | Why do such as cleave wood, cleave it easier in the length than athwart? |
| 12699 | Why do such as use it often take less delight in it than those who come to it seldom? |
| 12699 | Why do such as weep much, urine but little? |
| 12699 | Why do such creatures as have no lungs want a bladder? |
| 12699 | Why do swine delight in dirt? |
| 12699 | Why do the arms become small and slender in some diseases, as in mad men, and such as are sick of the dropsy? |
| 12699 | Why do the dregs of wine and oil go to the bottom, and those of honey swim uppermost? |
| 12699 | Why do the eyes of a woman that hath her flowers, stain new glass? |
| 12699 | Why do the fore- teeth fall in youth, and grow again, and not the cheek teeth? |
| 12699 | Why do the fore- teeth grow soonest? |
| 12699 | Why do the hardness of the paps betoken the health of the child in the womb? |
| 12699 | Why do the nails of old men grow black and pale? |
| 12699 | Why do the paps of young women begin to grow about thirteen or fifteen years of age? |
| 12699 | Why do the teeth grow black in human creatures in their old age? |
| 12699 | Why do the teeth grow to the end of our life, and not the other bones? |
| 12699 | Why do the teeth only come again when they fall, or be taken out, and other bones being taken away, grow no more? |
| 12699 | Why do the teeth only, amongst all ether bones, experience the sense of feeling? |
| 12699 | Why do the tongues of such as are sick of agues judge all things bitter? |
| 12699 | Why do they at that time abhor their meat? |
| 12699 | Why do they continue longer with some than others, as with some six or seven, but commonly with all three days? |
| 12699 | Why do those of a hot constitution seldom conceive? |
| 12699 | Why do those that drink and laugh much, shed most tears? |
| 12699 | Why do we cast water in a man''s face when he swooneth? |
| 12699 | Why do we desire change of meals according to the change of times; as in winter, beef, mutton; in summer light meats, as veal, lamb, etc.? |
| 12699 | Why do we draw in more air than we breathe out? |
| 12699 | Why do we hear better in the night than by day? |
| 12699 | Why do we see ourselves in glasses and clear water? |
| 12699 | Why do white spots appear in the nails? |
| 12699 | Why do wolves grow grisly? |
| 12699 | Why do women conceive twins? |
| 12699 | Why do women easily conceive after their menses? |
| 12699 | Why do women easily miscarry when they are first with child, viz., the first, second or third month? |
| 12699 | Why do women look pale when they first have their menses upon them? |
| 12699 | Why do women show ripeness by hair in their privy parts, and not elsewhere, but men in their breasts? |
| 12699 | Why do women that eat unwholesome meats, easily miscarry? |
| 12699 | Why does hair burn so quickly? |
| 12699 | Why does hot water freeze sooner than cold? |
| 12699 | Why does much sleep cause some to grow fat and some lean? |
| 12699 | Why does not the hair of the feet soon grow grey? |
| 12699 | Why does the blueish grey eye see badly in the day- time and well in the night? |
| 12699 | Why does the heart beat in some creatures after the head is cut off, as in birds and hens? |
| 12699 | Why does the heat of the sun provoke sneezing, and not the heat of the fire? |
| 12699 | Why doth a child cry as soon as it is born? |
| 12699 | Why doth a cow give milk more abundantly than other beasts? |
| 12699 | Why doth a drunken man think that all things about him do turn round? |
| 12699 | Why doth a man die soon after the marrow is hurt or perished? |
| 12699 | Why doth a man gape when he seeth another do the same? |
| 12699 | Why doth a man lift up his head towards the heavens when he doth imagine? |
| 12699 | Why doth a man, when he museth or thinketh of things past, look towards the earth? |
| 12699 | Why doth a radish root help digestion and yet itself remaineth undigested? |
| 12699 | Why doth a sharp taste, as that of vinegar, provoke appetite rather than any other? |
| 12699 | Why doth an egg break if roasted, and not if boiled? |
| 12699 | Why doth carnal copulation injure melancholic or choleric men, especially thin men? |
| 12699 | Why doth grief cause men to grow old and grey? |
| 12699 | Why doth immoderate copulation do more hurt than immoderate letting of blood? |
| 12699 | Why doth it show weakness of the child, when the milk doth drop out of the paps before the woman is delivered? |
| 12699 | Why doth itching arise when an ulcer doth wax whole and phlegm ceases? |
| 12699 | Why doth man, above all other creatures, wax hoary and gray? |
| 12699 | Why doth much joy cause a woman to miscarry? |
| 12699 | Why doth much watching make the brain feeble? |
| 12699 | Why doth not oil mingle with moist things? |
| 12699 | Why doth oil, being drunk, cause one to vomit, and especially yellow choler? |
| 12699 | Why doth red hair grow white sooner than hair of any other colour? |
| 12699 | Why doth the air seem to be expelled and put forth, seeing the air is invisible, by reason of its variety and thinness? |
| 12699 | Why doth the child put its fingers into its mouth as soon as it cometh into the world? |
| 12699 | Why doth the hair fall after a great sickness? |
| 12699 | Why doth the hair grow on those that are hanged? |
| 12699 | Why doth the hair never grow on an ulcer or bile? |
| 12699 | Why doth the hair of the eyebrows grow long in old men? |
| 12699 | Why doth the hair stand on end when men are afraid? |
| 12699 | Why doth the hair take deeper root in man''s skin than in that of any other living creatures? |
| 12699 | Why doth the heat of the heart sometimes fail of a sudden, and in those who have the falling sickness? |
| 12699 | Why doth the shining of the moon hurt the head? |
| 12699 | Why doth the spittle of one that is fasting heal an imposthume? |
| 12699 | Why doth the sun make a man black and dirt white, wax soft and dirt hard? |
| 12699 | Why doth the tongue sometimes lose the use of speaking? |
| 12699 | Why doth the tongue water when we hear sour and sharp things spoken of? |
| 12699 | Why doth the voice change in men at fourteen, and in women at twelve; in men they begin to yield seed, in women when their breasts begin to grow? |
| 12699 | Why doth the woman love the man best who has got her maidenhead? |
| 12699 | Why doth water cast on serpents, cause them to fly? |
| 12699 | Why doth wrestling and leaping cause the casting of the child, as some subtle women do on purpose? |
| 12699 | Why has a man two eyes and but one mouth? |
| 12699 | Why has not a man a tail like a beast? |
| 12699 | Why hath a horse, mule, ass or cow a gall? |
| 12699 | Why hath a living creature a neck? |
| 12699 | Why hath a man a mouth? |
| 12699 | Why hath a man shoulders and arms? |
| 12699 | Why hath a man so much hair on his head? |
| 12699 | Why hath a man the worst smell of all creatures? |
| 12699 | Why hath a woman who is with child of a boy, the right pap harder than the left? |
| 12699 | Why hath every finger three joints, and the thumb but two? |
| 12699 | Why hath nature given all living creatures ears? |
| 12699 | Why hath the back bone so many joints or knots, called_ spondyli_? |
| 12699 | Why hath the mouth lips to compass it? |
| 12699 | Why have bats ears, although of the bird kind? |
| 12699 | Why have beasts a back? |
| 12699 | Why have beasts their hearts in the middle of their breasts, and man his inclining to the left? |
| 12699 | Why have birds their stones inward? |
| 12699 | Why have brute beasts no arms? |
| 12699 | Why have children gravel breeding in their bladders, and old men in their kidneys and veins? |
| 12699 | Why have children great eyes in their youth, which become small as they grow up? |
| 12699 | Why have choleric men beards before others? |
| 12699 | Why have melancholy beasts long ears? |
| 12699 | Why have men longer hair on their heads than any other living creature? |
| 12699 | Why have men more teeth than women? |
| 12699 | Why have men only round ears? |
| 12699 | Why have not birds and fish milk and paps? |
| 12699 | Why have not birds spittle? |
| 12699 | Why have not breeding women the menses? |
| 12699 | Why have not men as great paps and breasts as women? |
| 12699 | Why have not women beards? |
| 12699 | Why have not women their menses all one and the same time, but some in the new moon, some in the full, and others at the wane? |
| 12699 | Why have some animals no ears? |
| 12699 | Why have some commended flattery? |
| 12699 | Why have some creatures long necks, as cranes, storks and such like? |
| 12699 | Why have some men curled hair, and some smooth? |
| 12699 | Why have some men the piles? |
| 12699 | Why have some persons stinking breath? |
| 12699 | Why have some women soft hair and some hard? |
| 12699 | Why have the females of all living creatures the shrillest voices, the crow only excepted, and a woman a shriller and smaller voice than a man? |
| 12699 | Why have those beasts only lungs that have hearts? |
| 12699 | Why have vultures and cormorants a keen smell? |
| 12699 | Why have we oftentimes a pain in making water? |
| 12699 | Why have women longer hair than men? |
| 12699 | Why have women such weak and small voices? |
| 12699 | Why have women the headache oftener than men? |
| 12699 | Why have you one nose and two eyes? |
| 12699 | Why is Fortune painted with a double forehead, the one side bald and the other hairy? |
| 12699 | Why is a capon better to eat than a cock? |
| 12699 | Why is a dog''s tongue good for medicine, and a horse''s tongue pestiferous? |
| 12699 | Why is a man''s head round? |
| 12699 | Why is a man''s seed white, and a woman''s red? |
| 12699 | Why is a man, though endowed with reason, the most unjust of all living creatures? |
| 12699 | Why is all the body wrong when the stomach is uneasy? |
| 12699 | Why is every living creature dull after copulation? |
| 12699 | Why is goat''s milk reckoned best for the stomach? |
| 12699 | Why is he lean who hath a large spleen? |
| 12699 | Why is honey sweet to all men, but to such as have jaundice? |
| 12699 | Why is hot water lighter than cold? |
| 12699 | Why is immoderate carnal copulation hurtful? |
| 12699 | Why is it a good custom to eat cheese after dinner, and pears after all meat? |
| 12699 | Why is it esteemed, in the judgment of the most wise, the hardest thing to know a man''s self? |
| 12699 | Why is it good to drink after dinner? |
| 12699 | Why is it good to forbear a late supper? |
| 12699 | Why is it good to walk after dinner? |
| 12699 | Why is it hard to miscarry in the third, fourth, fifth and sixth month? |
| 12699 | Why is it hurtful to drink much cold water? |
| 12699 | Why is it hurtful to study soon after dinner? |
| 12699 | Why is it necessary that every living creature that hath blood have also a liver? |
| 12699 | Why is it not good soon after a bath? |
| 12699 | Why is it not proper after vomiting or looseness? |
| 12699 | Why is it unwholesome to drink new wine? |
| 12699 | Why is it unwholesome to wait long for one dish after another, and to eat of divers kinds of meat? |
| 12699 | Why is it wholesome to vomit? |
| 12699 | Why is love compared to a labyrinth? |
| 12699 | Why is man the proudest of all living creatures? |
| 12699 | Why is milk bad for such as have the headache? |
| 12699 | Why is milk fit nutriment for infants? |
| 12699 | Why is not milk wholesome? |
| 12699 | Why is not new bread good for the stomach? |
| 12699 | Why is not the head fleshy, like other parts of the body? |
| 12699 | Why is our life compared to a play? |
| 12699 | Why is our smell less in winter than in summer? |
| 12699 | Why is rain prognosticated by the pricking up of asses''ears? |
| 12699 | Why is sea- water salter in summer than in winter? |
| 12699 | Why is sneezing good? |
| 12699 | Why is spittle unsavoury and without taste? |
| 12699 | Why is spittle white? |
| 12699 | Why is the artery made with rings and circle? |
| 12699 | Why is the blood red? |
| 12699 | Why is the brain cold? |
| 12699 | Why is the brain moist? |
| 12699 | Why is the brain white? |
| 12699 | Why is the curing of an ulcer or bile in the kidneys or bladder very hard? |
| 12699 | Why is the eye clear and smooth like glass? |
| 12699 | Why is the flesh of the lungs white? |
| 12699 | Why is the hair of the beard thicker and grosser than elsewhere; and the more men are shaven, the harder and thicker it groweth? |
| 12699 | Why is the head not absolutely long but somewhat round? |
| 12699 | Why is the head subject to aches and griefs? |
| 12699 | Why is the heart first engendered; for the heart doth live first and die last? |
| 12699 | Why is the heart in the midst of the body? |
| 12699 | Why is the heart long and sharp like a pyramid? |
| 12699 | Why is the heart the beginning of life? |
| 12699 | Why is the melancholic complexion the worst? |
| 12699 | Why is the milk naught for the child, if the woman giving suck uses carnal copulation? |
| 12699 | Why is the milk white, seeing the flowers are red, of which it is engendered? |
| 12699 | Why is the neck full of bones and joints? |
| 12699 | Why is the neck hollow, and especially before, about the tongue? |
| 12699 | Why is the sight recreated and refreshed by a green colour? |
| 12699 | Why is the sparkling in cats''eyes and wolves''eyes seen in the dark and not in the light? |
| 12699 | Why is the spittle of a man that is fasting more subtle than of one that is full? |
| 12699 | Why is the tongue full of pores? |
| 12699 | Why is there such delight in the act of venery? |
| 12699 | Why is this action good in those that use it lawfully and moderately? |
| 12699 | Why is well- water seldom or ever good? |
| 12699 | Why only in men is the heart on the left side? |
| 12699 | Why should not the act be used when the body is full? |
| 12699 | Why should not the meat we eat be as hot as pepper and ginger? |
| 12699 | Why, if you put hot burnt barley upon a horse''s sore, is the hair which grows upon the sore not white, but like the other hair? |
| 12699 | _ Of Monsters._ Q. Doth nature make any monsters? |
| 12699 | and why do good archers commonly shut one? |
| 53792 | A merchant is desirous of knowing the sum total of his accounts with any person: why? |
| 53792 | All the planets, are they not earths, which revolve about the sun? |
| 53792 | An action, or sentiment, or character, is virtuous or vicious; why? |
| 53792 | And are you so late in perceiving it? |
| 53792 | And by being the first, replied Demea, might he not have been sensible of his error? |
| 53792 | And for what reason impose on himself such a violence? |
| 53792 | And have you at last, said Cleanthes smiling, betrayed your intentions, Philo? |
| 53792 | And how distinguish that exactly from a probability? |
| 53792 | And if it requires a cause in both, what do we gain by your system, in tracing the universe of objects into a similar universe of ideas? |
| 53792 | And if they were founded on original instincts, could they have any greater stability? |
| 53792 | And is the slight, imaginary resemblance of the world to a vegetable or an animal sufficient to establish the same inference with regard to both? |
| 53792 | And these whence? |
| 53792 | And what argument have you against such convulsions? |
| 53792 | And what creature departs more widely, not only from right reason, but from his own character and disposition? |
| 53792 | And what philosophers could possibly submit to so rigid a rule? |
| 53792 | And what say you to the discoveries in anatomy, chemistry, botany?... |
| 53792 | And what shadow of an argument, continued Philo, can you produce, from your hypothesis, to prove the unity of the Deity? |
| 53792 | And where is the difficulty, replied Philo, of that supposition? |
| 53792 | And who can doubt of what all men declare from their own immediate feeling and experience? |
| 53792 | And why not become a perfect Anthropomorphite? |
| 53792 | And why not the same, I ask, in the theological and religious? |
| 53792 | And why should man, added he, pretend to an exemption from the lot of all other animals? |
| 53792 | And, after all, what satisfaction is there in that infinite progression? |
| 53792 | And,_ Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object_? |
| 53792 | Are not the revolutions of the sun also a confirmation, from analogy, of the same theory? |
| 53792 | Are not the satellites moons, which move round Jupiter and Saturn, and along with these primary planets round the sun? |
| 53792 | Are the changes of our body from infancy to old age more regular and certain than those of our mind and conduct? |
| 53792 | Are these, which have hitherto been so much insisted on by philosophers, all fallacy, all sophism? |
| 53792 | Are they, therefore, upon that account, immoral? |
| 53792 | Are you secretly, then, a more dangerous enemy than Cleanthes himself? |
| 53792 | Are you so late, says Philo, in teaching your children the principles of religion? |
| 53792 | Besides, consider, Demea: This very society, by which we surmount those wild beasts, our natural enemies; what new enemies does it not raise to us? |
| 53792 | But according to this hypothesis, whence arise the many conveniences and advantages which men and all animals possess? |
| 53792 | But after what manner does it give pleasure? |
| 53792 | But can a conclusion, with any propriety, be transferred from parts to the whole? |
| 53792 | But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? |
| 53792 | But can we ever reasonably expect greater success in any attempts of this nature? |
| 53792 | But did the retired life, in which he sought for shelter, afford him any greater happiness? |
| 53792 | But farther, why may not die material universe be the necessarily existent Being, according to this pretended explication of necessity? |
| 53792 | But how is it conceivable, said Demea, that the world can arise from any thing similar to vegetation or generation? |
| 53792 | But how oft do they break their bounds, and cause the greatest convulsions in society? |
| 53792 | But how shall he support this enthusiasm itself? |
| 53792 | But if they were really as unhappy as they pretend, says my antagonist, why do they remain in life?.... |
| 53792 | But if we must needs fix on some hypothesis; by what rule, pray, ought we to determine our choice? |
| 53792 | But if we stop, and go no farther; why go so far? |
| 53792 | But in what manner? |
| 53792 | But is a part of nature a rule for another part very wide of the former? |
| 53792 | But is property, or right, or obligation, intelligible without an antecedent morality? |
| 53792 | But is the whole adjustment of means to ends in a house and in the universe so slight a resemblance? |
| 53792 | But may not the sense of morality or duty produce an action, without any other motive? |
| 53792 | But might not other particular volitions remedy this inconvenience? |
| 53792 | But shall we say, upon that account, that the wine is harmonious, or the music of a good flavour? |
| 53792 | But then I ask, if the removal of design be able entirely to remove the passion of love and hatred? |
| 53792 | But what do we mean by impossible? |
| 53792 | But what is the consequence? |
| 53792 | But what is this vegetation and generation of which you talk, said Demea? |
| 53792 | But what makes the end agreeable? |
| 53792 | But what passion? |
| 53792 | But what, I beseech you, is the object of that curious artifice and machinery, which she has displayed in all animals? |
| 53792 | But who will assert, that this is the only foundation of justice? |
| 53792 | Can the one opinion be intelligible, while the other is not so? |
| 53792 | Can we reach no farther in this subject than experience and probability? |
| 53792 | Can you explain their operations, and anatomize that fine internal structure on which they depend? |
| 53792 | Can you pretend to show any such similarity between the fabric of a house, find the generation of a universe? |
| 53792 | Do n''t you remember, said Philo, the excellent saying of Lord Bacon on this head? |
| 53792 | Do the children arise from this copulation more uniformly, than does the parents''care for their safety and preservation? |
| 53792 | Do we not find, that it immediately perishes whenever this adjustment ceases, and that its matter corrupting tries some new form? |
| 53792 | Do you conceive any thing but merely that perception? |
| 53792 | Does it discover a relation or a matter of fact? |
| 53792 | Does not the great disproportion bar all comparison and inference? |
| 53792 | For how can an effect, which either is finite, or, for aught we know, may be so; how can such an effect, I say, prove an infinite cause? |
| 53792 | For instance, what if I should revive the old Epicurean hypothesis? |
| 53792 | For is it necessary to prove what every one feels within himself? |
| 53792 | For is this a subject in which philosophers can propose to make discoveries especially in so late an age? |
| 53792 | For it is more certain that two flat pieces of marble will unite together, than two young savages of different sexes will copulate? |
| 53792 | For to what purpose establish the natural attributes of the Deity, while the moral are still doubtful and uncertain? |
| 53792 | For what does reason discover, when it pronounces any action vicious? |
| 53792 | For what if he be my enemy, and has given me just cause to hate him? |
| 53792 | For what is more capricious than human actions? |
| 53792 | For what is there in this subject, which should occasion a different conclusion or inference? |
| 53792 | For what other name can I give them? |
| 53792 | For what reason? |
| 53792 | For whence could arise so wonderful a faculty but from design? |
| 53792 | For who ever thought of forbearing any action, because others might possibly draw false conclusions from it? |
| 53792 | From observing the growth of a hair, can we learn any thing concerning the generation of a man? |
| 53792 | From whence does this proceed, but that the memory in the first case assists the fancy, and gives an additional force and vigour to its conceptions? |
| 53792 | From_ their_ parents? |
| 53792 | Have we not the same reason to trace that ideal world into another ideal world, or new intelligent principle? |
| 53792 | Have you any notion of_ self_ or_ substance_? |
| 53792 | Have you ever seen nature in any such situation as resembles the first arrangement of the elements? |
| 53792 | Have you other earths, might he say, which you have seen to move? |
| 53792 | How can any thing, that exists from eternity, have a cause, since that relation implies a priority in time, and a beginning of existence? |
| 53792 | How can we satisfy ourselves without going on_ in infinitum_? |
| 53792 | How could things have been as they are, were there not an original inherent principle of order somewhere, in thought or in matter? |
| 53792 | How do we separate this impossibility from an improbability? |
| 53792 | How is it possible they could ever become objects of pride, except by means of that transition above explained? |
| 53792 | How is this compatible with that perfect immutability and simplicity which all true Theists ascribe to the Deity? |
| 53792 | How is this to be accounted for? |
| 53792 | How many have scarcely ever felt any better sensations? |
| 53792 | How many lie under the lingering torment of diseases? |
| 53792 | How then does the Divine benevolence display itself, in the sense of you Anthropomorphites? |
| 53792 | I would fain know, how an animal could subsist, unless its parts were so adjusted? |
| 53792 | If it be, how can that question have place, concerning the subsistence of self, under a change of substance? |
| 53792 | If no camels had been created for the use of man in the sandy deserts of Africa and Arabia, would the world have been dissolved? |
| 53792 | If they be distinct, what is the difference betwixt them? |
| 53792 | If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? |
| 53792 | In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men? |
| 53792 | Is a very small part a rule for the universe? |
| 53792 | Is he able, but not willing? |
| 53792 | Is he willing to prevent evil, but not able? |
| 53792 | Is it a rule for the whole? |
| 53792 | Is it any thing but a greater sensibility to all the pleasures and pains of life? |
| 53792 | Is it because''tis his duty to be grateful? |
| 53792 | Is it contrary to his intention? |
| 53792 | Is it from the intention of the Deity? |
| 53792 | Is nature in one situation, a certain rule for nature in another situation vastly different from the former? |
| 53792 | Is not Venus another earth, where we observe the same phenomenon? |
| 53792 | Is not such an unequal conduct a plain proof of prejudice and passion? |
| 53792 | Is not the moon another earth, which we see to turn round its centre? |
| 53792 | Is not this a proof, that the religious spirit is not so nearly allied to joy as to sorrow? |
| 53792 | Is the name, without any meaning, of such mighty importance? |
| 53792 | Is there any other rule than the greater similarity of the objects compared? |
| 53792 | Is_ self_ the same with_ substance_? |
| 53792 | JUSTICE, WHETHER A NATURAL OR ARTIFICIAL VIRTUE? |
| 53792 | Justice, whether a natural or artificial Virtue? |
| 53792 | Now the question is, after what manner this utility and importance operate upon us? |
| 53792 | Now, after what manner are they related to ourselves? |
| 53792 | Now, as to the_ manner_ of thinking; how can we make any comparison between them, or suppose them any wise resembling? |
| 53792 | Objects, which are in general so widely different, ought they to be a standard for each other? |
| 53792 | Omnibus inque locis esse omni tempore prà ¦ sto? |
| 53792 | Or how can order spring from any thing which perceives not that order which it bestows? |
| 53792 | Or if it be possible to imagine, that such errors are the sources of all immorality? |
| 53792 | Or if the tree was once transplanted and propagated, how could it ever afterwards perish? |
| 53792 | Or who ever performed any, that he might give rise to true conclusions? |
| 53792 | Ought the right of the elder to be regarded in a nation, where the eldest brother had no advantage in the succession to private families? |
| 53792 | Quis pariter coelos omnes convertere? |
| 53792 | Rains are necessary to nourish all the plants and animals of the earth: but how often are they defective? |
| 53792 | Shall we conjecture, that such a contrivance was necessary, without any appearance of reason? |
| 53792 | Shall we say that these circumstances are not necessary, and that they might easily have been altered in the contrivance of the universe? |
| 53792 | Should it be asked,_ what proportion these two species of morality bear to each other_? |
| 53792 | Since, therefore, this is the case with regard to property, and rights, and obligations, I ask, how it stands with regard to justice and injustice? |
| 53792 | The economy of final causes? |
| 53792 | The next question is, of what nature are these impressions, and after what manner do they operate upon us? |
| 53792 | The order, proportion, and arrangement of every part? |
| 53792 | To turn the gay side of life to him, and give him a notion of its pleasures; whether should I conduct him? |
| 53792 | To what degree, therefore, of blind dogmatism must one have attained, to reject such natural and such convincing arguments? |
| 53792 | Was it_ Nothing_? |
| 53792 | What devotion or worship address to them? |
| 53792 | What farther proof can be desired for the present system? |
| 53792 | What farther proof can we desire for the double relation of impressions and ideas? |
| 53792 | What follows? |
| 53792 | What if I be in necessity, and have urgent motives to acquire something to my family? |
| 53792 | What if he be a miser, and can make no use of what I would deprive him of? |
| 53792 | What if he be a profligate debauchee, and would rather receive harm than benefit from large possessions? |
| 53792 | What if he be a vicious man, and deserves the hatred of all mankind? |
| 53792 | What is the soul of man? |
| 53792 | What more inconstant than the desires of man? |
| 53792 | What more useful than all the passions of the mind, ambition, vanity love, anger? |
| 53792 | What peculiar privilege has this little agitation of the brain which we call_ thought_, that we must thus make it the model of the whole universe? |
| 53792 | What restraint, therefore, shall we impose on women, in order to counterbalance so strong a temptation as they have to infidelity? |
| 53792 | What then shall we pronounce on this occasion? |
| 53792 | What veneration or obedience pay them? |
| 53792 | What was it, then, which determined Something to exist rather than Nothing, and bestowed being on a particular possibility, exclusive of the rest? |
| 53792 | What wo and misery does it not occasion? |
| 53792 | What_ data_ have you for such extraordinary conclusions? |
| 53792 | When it is asked, whether a quick or a slow apprehension be most valuable? |
| 53792 | Whence arises the curious structure of an animal? |
| 53792 | Whence can any cause be known but from its known effects? |
| 53792 | Whence can any hypothesis be proved but from the apparent phenomena? |
| 53792 | Where then is the difficulty? |
| 53792 | Where then, cry I to both these antagonists, is the subject of your dispute? |
| 53792 | Why have all men, I ask, in all ages, complained incessantly of the miseries of life?.... |
| 53792 | Why is there any misery at all in the world? |
| 53792 | Why must this circumstance, so universal, so essential, be excluded from those numerous and limited deities? |
| 53792 | Why not assert the deity or deities to be corporeal, and to have eyes, a nose, mouth, ears,& c.? |
| 53792 | Why then is any animal ever rendered susceptible of such a sensation? |
| 53792 | Why then look any farther, or multiply suppositions without necessity? |
| 53792 | Why, then, should we think, that order is more essential to one than the other? |
| 53792 | Why? |
| 53792 | Why? |
| 53792 | Would the manner of a leaf''s blowing, even though perfectly known, afford us any instruction concerning the vegetation of a tree? |
| 53792 | You start abstruse doubts, cavils, and objections: You ask me, what is the cause of this cause? |
| 53792 | _ First_, It is directly contrary to experience, and our immediate consciousness? |
| 53792 | and must you not instantly ascribe it to some design or purpose? |
| 53792 | and shall we build on that conjecture as on the most certain truth? |
| 53792 | cried Demea, interrupting him, where are we? |
| 53792 | cried Demea: Whither does your imagination hurry you? |
| 53792 | et omnes Ignibus à ¦ theriis terras suffire feraces? |
| 53792 | how often excessive? |
| 53792 | in short, what character, or peculiar understanding, is more excellent than another? |
| 53792 | nay often the absence of one good( and who can possess all?) |
| 53792 | or, why spare my censure, when such principles are advanced, supported by such an authority, before so young a man as Pamphilus? |
| 53792 | quemadmodum autem obedire et parere voluntati architecti aer, ignis, aqua, terra potuerunt?'' |
| 53792 | qui minstri tanti muneris fuerunt? |
| 53792 | qui vectes? |
| 53792 | quà ¦ ferramenta? |
| 53792 | quà ¦ machinà ¦? |
| 53792 | quà ¦ molito? |
| 53792 | then is he malevolent Is he both able and willing? |
| 53792 | to a ball, to an opera, to court? |
| 53792 | whence then is evil? |
| 53792 | whether a clear head, or a copious invention? |
| 53792 | whether a profound genius, or a sure judgment? |
| 53792 | why not stop at the material world? |
| 40437 | But if any one demand here, where this[ Greek: a)ki/ nêtos ou)si/ a], these immutable Entities do exist? 40437 Du reste, quand même cette ressemblance serait aussi réelle qu''elle est fausse, en quoi prouverait- il l''identité nécessaire des intelligences? |
| 40437 | Indem wir Denken und Sein unterscheiden, fragen wir, wie ist es möglich, dass sich i m Erkennen Denken und Sein vereinigt? 40437 Quid ipsum Bonum? |
| 40437 | Would you choose? 40437 Would_ you_ be satisfied( he asks Protarchus) to live your life through in the enjoyment of the greatest pleasures? |
| 40437 | ( replies Sokrates) must he have cognition not only of the true line and circle, but also of the false, the variable, the uncertain? |
| 40437 | --423 D:[ Greek: ou) kai\_ ou)si/ a dokei=_ soi ei)=nai e(ka/ stô|, ô(/sper kai\ chrô= ma kai\ a(\ nu= n dê\ e)le/ gomen? |
| 40437 | 1, where he deals with the like confusion--[Greek: a)=r''ei) mê\ dikai/ ôs poli/ tês, ou) poli/ tês?]] |
| 40437 | A)lla\ tino/ s? |
| 40437 | After all this debate( continues Kleitophon) I addressed the same question to yourself, Sokrates-- What is Justice? |
| 40437 | Ai( de\ pra/ xeis e)pha/ nêsan ê(mi= n ou) pro\s ê(ma= s ou)=sai, a)ll''au(tô= n tina i)di/ an phu/ sin e)/chousai? |
| 40437 | Are all sensible objects, even such as are vulgar, repulsive, and contemptible, represented in this higher world? |
| 40437 | Are the Forms or Ideas mere conceptions of the mind and nothing more? |
| 40437 | Are they not eternal, unchangeable and stationary? |
| 40437 | Are we to pass our whole lives in stimulating those who have not yet been stimulated, in order that they in their turn may stimulate others? |
| 40437 | But how can any one conceive the non- existent? |
| 40437 | But how can anything be distinct from both? |
| 40437 | But how can anything be distinct from both?] |
| 40437 | But how can false opinions be possible? |
| 40437 | But how can false opinions be possible? |
| 40437 | But how do Socher and Stallbaum know that this extreme minuteness of subdivision into classes_ was_ a characteristic of the Megaric philosophers? |
| 40437 | But how far is writing, even when art is applied to it, capable of producing real and permanent effect? |
| 40437 | But how if the theory be not true? |
| 40437 | But how is it possible that he should confound a non- cognition with a cognition, or_ vice versâ_? |
| 40437 | But how is such alternation or change intelligible? |
| 40437 | But what about the other doctrine, which he declares to be a part of the same programme--_Homo Mensura_--the Protagorean formula? |
| 40437 | But what do they mean( continues the Eleate) by this"holding of communion"? |
| 40437 | But what ground have we for presuming that Plato''s views on the subject were more correct? |
| 40437 | But when we ask Intelligence,_ of what_? |
| 40437 | But( asks Plato in reply) what do you mean by"the mind holding communion"with the intelligible world? |
| 40437 | Can it be taught upon system or principle? |
| 40437 | Can it be taught upon system or principle? |
| 40437 | Can not we make advance towards virtue and get full possession of it? |
| 40437 | Could you not have reached this point by a shorter road?" |
| 40437 | Do you mean that Unum is identical with Ens-- and are they only two names for the same One and only thing? |
| 40437 | Do you mean that existence is something belonging to both and affirmed of both? |
| 40437 | Does not an angler belong to the general class-- men of art or craft? |
| 40437 | Does not he know the one from the other? |
| 40437 | Enquirers often ask--"How can the One be Many? |
| 40437 | Equality is in all equal objects: but how can a part of the Form equality, less than the whole, make objects equal? |
| 40437 | First, Do such unities or monads really and truly exist? |
| 40437 | He spares no labour in investigating-- What is man in general? |
| 40437 | How are they to be mixed? |
| 40437 | How are they to be mixed?] |
| 40437 | How are we to explain these three different modes of handling the same question by the same philosopher? |
| 40437 | How are we to set to work in regard to the learning of justice? |
| 40437 | How can a man who opines or affirms, opine or affirm falsely-- that is, opine or affirm the thing that is not? |
| 40437 | How can a thing appear to be what it is not? |
| 40437 | How can any man judge or opine falsely? |
| 40437 | How can any one, then, choose such an evil willingly? |
| 40437 | How can any thing be neither in motion nor at rest; standing apart from both? |
| 40437 | How can it be possible either to think or to speak falsely? |
| 40437 | How can it be possible either to think or to speak falsely?] |
| 40437 | How can knowledge betray a man into such error? |
| 40437 | How can pleasures or pains be either true or false? |
| 40437 | How can the Form, essentially One, belong at once to a multitude of particulars? |
| 40437 | How can the Many be One? |
| 40437 | How can the Many be One? |
| 40437 | How can the Many be One? |
| 40437 | How can the One be Many? |
| 40437 | How can the One be Many? |
| 40437 | How can the same thing be both One and Many?" |
| 40437 | How can these four propositions all be true--_Unum est Unum_--_Unum est Multa_--_Unum non est Unum_--_Unum non est Multa_? |
| 40437 | How can this be possible? |
| 40437 | How can we conceive Non- Ens: or confound together two distinct realities? |
| 40437 | How can we conceive Non- Ens: or confound together two distinct realities?.] |
| 40437 | How can we know that a forty- horse power is always equal to itself, unless we assume that all horses are of equal strength? |
| 40437 | How can we know that one pound and one pound make two pounds, if one of the pounds may be troy and the other avoirdupois? |
| 40437 | How does this One become Many, or how do these Many become One? |
| 40437 | How far is there any natural adaptation, or special fitness, of each name to the thing named? |
| 40437 | How is a false proposition possible? |
| 40437 | How is he distinguished from other persons or other things? |
| 40437 | How is the Universal Beautiful( The Self- Beautiful-- Beauty) in all and each beautiful thing? |
| 40437 | How is this possible? |
| 40437 | How then can either of them become either greater or less? |
| 40437 | How will Sokrates or his friends answer the corresponding question in their case? |
| 40437 | How( asks Parmenides) can such participation take place? |
| 40437 | How( to use Aristotelian language[28]) can the essence be separated from that of which it is the essence? |
| 40437 | How, for example, does Plato prove, in his Timæus, the objective reality of Ideas or Forms? |
| 40437 | If I am not allowed to judge of truth and falsehood for myself, who is to judge for me? |
| 40437 | If Many, how Many? |
| 40437 | If Many, how Many? |
| 40437 | If he knows A, and knows B-- how can he mistake A for B? |
| 40437 | In answer to the question put by Sokrates-- What is Knowledge or Cognition? |
| 40437 | In replying to those objectors,[1] he enquires, What is meant by long or short-- excessive or deficient-- great or little? |
| 40437 | In the Menon also the same question is broached as in the Protagoras, whether virtue is teachable or not? |
| 40437 | In the first place-- Are the three really distinct characters? |
| 40437 | In what is it that they both agree? |
| 40437 | In what other dialogue has Plato answered them? |
| 40437 | Is Good identical with pleasure, or with intelligence, or is it a Tertium Quid, distinct from both? |
| 40437 | Is each of them dispersed and parcelled out among countless individuals? |
| 40437 | Is existence any thing distinct from Hot and Cold? |
| 40437 | Is it not an action or a passion produced by a certain power of agent and patient coming into co- operation with each other? |
| 40437 | Is it really impossible for a man to conceive, that a thing, which he knows, is another thing which he does not know? |
| 40437 | Is the Universal Man distributed among all individual men, or is he one and entire in each of them? |
| 40437 | Is the entire Form in each individual object? |
| 40437 | Is this distinction your own? |
| 40437 | Is this to be all? |
| 40437 | It is declared by Aristotle to be the question first and most disputed in Philosophia Prima, Quid est Ens? |
| 40437 | It will be found, however, that when Parmenides comes to question Sokrates, What[ Greek: ei)/dê] do you recognise? |
| 40437 | Its teaching province is plain enough-- to maintain the succession of just men: but what is its working province? |
| 40437 | Kai\ ti/ e)/stai e)kei/ nô| ô(=| a)\n ge/ nêtai ta)gatha/? |
| 40437 | Lastly, who, if any, are the opponents thus intended to be ridiculed? |
| 40437 | Le feu ne manifesterait plus aucune des propriétés que nous lui connaissons: que serait- il? |
| 40437 | Likeness and Unlikeness-- One and Many-- Just, Beautiful, Good,& c.--are all these Forms absolute and existent_ per se_? |
| 40437 | Logical maxim of contradiction 239 Examination of the illustrative propositions chosen by Plato-- How do we know that one is true, the other false? |
| 40437 | Ne faut- il pas plutôt admirer l''opiniâtre vitalité des différences originelles qui résistent à tant de causes de nivellement? |
| 40437 | Next, assuming that they do exist, how do they come into communion with generated and perishable particulars, infinite in number? |
| 40437 | No time can be assigned for the change: neither the present, nor the past, nor the future: how then can the change occur at all? |
| 40437 | No true or pure pleasure therein 350 Can pleasures be true or false? |
| 40437 | Now this_ knowing_, is it not an action-- and is not the_ being known_, a passion? |
| 40437 | Now what is the end to be attained, by this our enquiry into the definition of a Statesman? |
| 40437 | O)/ntos ê)\ ou)k o)/ntos? |
| 40437 | Of Hair, Mud,& c.? |
| 40437 | Of Hair, Mud,& c.? |
| 40437 | Of Man, Horse,& c.? |
| 40437 | Of Man, Horse,& c.? |
| 40437 | Of the Just and Good? |
| 40437 | Of the Just and Good? |
| 40437 | Or are these two-- Same and Different-- essential appendages of the three before- named? |
| 40437 | Or are they external, separate, self- existent realities? |
| 40437 | Or do we want anything more besides? |
| 40437 | Or does the successful Rhetor succeed only by unsystematic knack? |
| 40437 | Or does the successful Rhetor succeed only by unsystematic knack?.] |
| 40437 | Orelli):--"An vero, inquit, voluptates corporis expetendæ, quæ veré et graviter dictæ sunt à Platone illecebræ et escæ malorum? |
| 40437 | Ou)ch e(no/ s tinos, o(\ e)pi\ pa= sin e)kei= no to\ no/ êma e)po\n noei=, mi/ an tina\ ou)=san i)de/ an? |
| 40437 | Ou)kou= n kai\ o( Chaire/ dêmos, e)/phê, e(/teros ô)\n patro/ s, ou)k a)\n patê\r ei)/ê?] |
| 40437 | Ou)kou= n kai\ poio/ n tina au)to\n ei)=nai dei=?] |
| 40437 | Ou)kou= n kai\_ poi= o/ n tina_ au)to\n ei)=nai dei=?]] |
| 40437 | Parmenides advances objections against the Platonic theory of Ideas 60 What Ideas does Sokrates recognise? |
| 40437 | Plato himself, in many passages, insists emphatically upon the dissensions in mankind respecting the question--"_Who are_ the good and wise men?" |
| 40437 | Po/ teron o( E)/rôs e)kei/ nou ou(= e)/stin e)/rôs, e)pithumei= au)tou= ê)\ ou)/? |
| 40437 | Prô= ton me\n, a(plou= n ê)\ polueide/ s e)stin, ou(= peri\ boulêso/ metha ei)=nai au)toi\ technikoi\ kai\ a)/llon dunatoi\ poiei= n? |
| 40437 | Pô= s ga\r ou)/? |
| 40437 | Quid igitur? |
| 40437 | Quid ipsum Pulchrum? |
| 40437 | Quis autem bonâ mente præditus, non mallet nullas omnino nobis à naturâ voluptates esse datas?" |
| 40437 | Si_ Unum non est_, what is true about Cætera? |
| 40437 | Subjects and personages in the Theætêtus 110 Question raised by Sokrates-- What is knowledge or Cognition? |
| 40437 | The interpreters are dissentient; and which of them is to hold the privilege of infallibility? |
| 40437 | The main question canvassed is, What is Knowledge-- Cognition-- Science? |
| 40437 | The passage does not prove this; but if it did, what did Protagoras teach in the book? |
| 40437 | The second of these propositions( says Plato) affirms_ what is not_, as if it were, respecting the subject But how do we know this to be so? |
| 40437 | Then what is the characteristic function of each? |
| 40437 | Theories of various philosophers about Ens_ ib._ Difficulties about Ens are as great as those about Non- Ens 201 Whether Ens is Many or One? |
| 40437 | Through what bodily organ do we derive these judgments respecting what is common to all? |
| 40437 | Ti/ de/; i(kano\n ta)gatho/ n? |
| 40437 | Ti/ de/? |
| 40437 | Ti/ ou)=n? |
| 40437 | Ti/ ou)=n? |
| 40437 | To what does the lawgiver look when he frames a name? |
| 40437 | To which of the four above- mentioned Genera( says Sokrates) does Pleasure belong? |
| 40437 | To which of the four does Intelligence or Cognition belong? |
| 40437 | To whom does Plato here make allusion, under the general title of the Fastidious([ Greek: oi( duscherei= s]) Pleasure- haters? |
| 40437 | Upon which Simplikius remarks, What are these few things? |
| 40437 | We have thus, in enquiring-- What is Knowledge or Cognition? |
| 40437 | What can this Something be? |
| 40437 | What circumstances are we at liberty to suppose to be suppressed, modified, or reversed? |
| 40437 | What common property in all of them, is it, that you signify by the name_ good_? |
| 40437 | What constitutes happiness and misery? |
| 40437 | What constitutes right and legitimate Name- giving? |
| 40437 | What constitutes right or legitimate sociality? |
| 40437 | What do these philosophers mean by saying that Ens is double or triple? |
| 40437 | What do they mean by existence, if this be not so? |
| 40437 | What do you mean by saying that Hot and Cold_ exist_? |
| 40437 | What do you mean( asks Protarchus) by true pleasures or pains? |
| 40437 | What else is there worth having( says Sokrates), which these professors teach? |
| 40437 | What is a Sophist? |
| 40437 | What is a philosopher? |
| 40437 | What is a politician or statesman? |
| 40437 | What is it here? |
| 40437 | What is there in like manner capable of serving as illustrative contrast? |
| 40437 | What mental condition is it which bears that name? |
| 40437 | What number and variety of these intelligible Forms do you recognise--(asks Parmenides)? |
| 40437 | What other professions or occupations are there analogous to those of Sophist and Statesman, so as to afford an illustrative comparison? |
| 40437 | What sort of exercise must I go through? |
| 40437 | What then is the purpose or value of the dialogue? |
| 40437 | What would have been_ his_ answer? |
| 40437 | What_ are_ Virtue, Courage, Temperance? |
| 40437 | When foreigners talk to us in a strange language, are we to say that we do not hear what they say, or that we both hear and know it? |
| 40437 | When unlettered men look at an inscription, shall we contend that they do not see the writing, or that they both see and know it? |
| 40437 | Wherein do they differ from each other or from other things? |
| 40437 | Wherein does the difference consist? |
| 40437 | Which of the three dialogues represents Plato''s real opinion on the question? |
| 40437 | Which of the two do you choose? |
| 40437 | Which varieties of knowledge, science, or art, are the purest from heterogeneous elements, and bear most closely upon truth? |
| 40437 | Which way are we to turn then, if these Forms be beyond our knowledge? |
| 40437 | Who is to judge whether this process has been well or ill performed? |
| 40437 | Why do you stray so widely from your professed topic? |
| 40437 | Why should a Megaric author embody in his two dialogues a false pretence and assurance, that they are sequel of the Platonic Theætêtus? |
| 40437 | Why should so acute a writer( as Socher admits him to be) go out of his way to suppress his own personality, and merge his fame in that of Plato? |
| 40437 | Why? |
| 40437 | Will such a combination suffice to constitute Good, or an all- sufficient and all- satisfactory existence? |
| 40437 | Would_ any one_ be satisfied?" |
| 40437 | Y- a- t- il lieu de nous enquérir si nous percevons_ les choses telles qu''elles sont? |
| 40437 | Yet how can such a confusion be possible? |
| 40437 | Yet how can this be? |
| 40437 | You talk about true and false opinions: but how can false opinions be possible? |
| 40437 | [ 113] The Platonic Sokrates in the Gorgias consoles the speechless men by saying-- What does this signify, provided you are just and virtuous? |
| 40437 | [ 145] But to what Items does Sokrates intend the measure to be applied? |
| 40437 | [ 14] How? |
| 40437 | [ 2] You asked them,"Whither are you drifting, my friends? |
| 40437 | [ 61] Is there any art or systematic method, capable of being laid down beforehand and defended upon principle, for accomplishing the object_ well_? |
| 40437 | [ 75] Are not such existences real? |
| 40437 | [ 7]"To what does all this tend? |
| 40437 | [ 82] But what is the cause that it is so? |
| 40437 | [ Footnote 27: Plato, Philêbus, p. 29 C. 30 A:[ Greek: To\ par''ê(mi= n sô= ma a)=r''ou) psuchê\n phê/ somen e)/chein? |
| 40437 | [ Footnote 4: Plato, Philêbus, p. 11 C. 20 C- D:[ Greek: Tê\n ta)gathou= moi= ran po/ teron a)na/ gkê te/ leon ê)\ mê\ te/ leon ei)=nai? |
| 40437 | [ Footnote 74: Plato, Phædrus, p. 270 D.[ Greek: A)=r''ou)ch ô(=de dei= dianoei= sthai peri\ o(touou= n phu/ seôs? |
| 40437 | [ Footnote 8: Plato, Politikus, p. 285 D.[ Greek:_ Xen_.--Ti/ d''au)=? |
| 40437 | [ Greek: A)/llo ti ou)=n e(/teros, ê)= d''o(/s]( Dionysodorus),[ Greek: ô)\n li/ thou, ou) li/ thos ei)=? |
| 40437 | [ Greek: Bou/ lei ou)=n e)pi\ tê\n u(po/ thesin pa/ lin e)x a)rchê= s e)pane/ lthômen, e)a/ n ti ê(mi= n e)paniou= sin a)lloi= on phanê=|?]] |
| 40437 | [ Greek: O( E)/rôs e)/rôs e)sti\n ou)deno\s ê(\ tino/ s? |
| 40437 | [ Greek: Ou)d''a)/ra e)pistê/ mên u(podêma/ tôn suni/ êsin, o( e)pistê/ mên mê\ ei)dio/ s? |
| 40437 | [ Greek: Ou)kou= n ei)ko/ s ge ou)/te chai/ rein theou\s ou)/te to\ e)nanti/ on? |
| 40437 | [ Greek: Ou)kou= n tê\n au(tou= a)\n pseudê= xugchôroi=, ei) tê\n tô= n ê(goume/ nôn au)to\n pseu/ desthai o(mologei= a)lêthê= ei)=nai?]] |
| 40437 | [ Greek: Phe/ re, o( e)rô= n tô= n a)gathô= n, ti/ e)ra=|? |
| 40437 | [ Greek: Ti/ e)/stin ai)/tion tou= sugkatati/ thesthai/ tini? |
| 40437 | [ Greek: Ti/ na de\ ta\ o)li/ ga e)sti/ n, e)ph''ô(=n a(/ma tô=| e)pistêtô=| ê( e)pistê/ mê e)sti/ n? |
| 40437 | [ Greek: Ti/ nes ou)=n oi( philosophou= ntes, ei) mê/ te oi( sophoi\ mê/ te oi( a)mathei= s? |
| 40437 | [ Greek: de/ xai''a)\n su/, Prô/ tarche, zê= n to\n bi/ on a(/panta ê(do/ menos ê(dona\s ta\s megi/ stas?] |
| 40437 | [ Greek: e)re/ sthai ei) prosepi/ statai kai\ ou(sti/ nas dei= kai\ o(po/ te e(/kasta tou/ tôn poiei= n, kai\ me/ chri o(po/ sou?]] |
| 40437 | [ Greek: o( gignô/ skôn gignô/ skei ti\ ê)\ ou)de\n? |
| 40437 | [ Greek: ou)kou= n tau= ta me\n a(/panta ê( maieutikê\ ê(mi= n te/ chnê a)nemiai= a/ phêsi gegenê= sthai kai\ ou)k a)/xia trophê= s?]] |
| 40437 | [ Greek: spouda/ zei tau= ta Sôkra/ tês ê)\ pai/ zei?] |
| 40437 | [ Greek: ti/ ga\r matho/ nt''e)s tou\s theou\s u(bri/ zeton, kai\ tê= s selê/ nês e)skopei= sthe tê\n e)/dran?] |
| 40437 | [ Greek: to\ d''e(/teron, o(\ du/ natai poiei= n ê(mi= n e)/rgon o( di/ kaios, ti/ tou= to/ phamen? |
| 40437 | [ Greek: ê( de\ par''ê(mi= n e)pistê/ mê ou) tê= s par''ê(mi= n a)\n a)lêthei/ as ei)/ê? |
| 40437 | [ Greek: ê)\ e)kei= no ê(mi= n thaumaste/ on ma= llon, ô(s i)schuro/ n ti po/ lis e)sti\ phu/ sei?]] |
| 40437 | [ Side- note: Are the Ideas conceptions of the mind, and nothing more? |
| 40437 | [ Side- note: Can pleasures be true or false? |
| 40437 | [ Side- note: Enquiry-- What mental condition will ensure to all men a happy life? |
| 40437 | [ Side- note: Examination of the illustrative propositions chosen by Plato-- How do we know that one is true, the other false?] |
| 40437 | [ Side- note: Holding communion-- What? |
| 40437 | [ Side- note: Question raised by Sokrates-- What is knowledge or Cognition? |
| 40437 | [ Side- note: Second Question-- Whether he will accept a life of Intelligence purely without any pleasure or pain? |
| 40437 | [ Side- note: What Ideas does Sokrates recognise? |
| 40437 | [ Side- note: What causes the excellence of this mixture? |
| 40437 | [ Side- note: What is the Good? |
| 40437 | [ Side- note: Whether Ens is Many or One? |
| 40437 | [ Side- note: Whether Pleasure, or Wisdom, corresponds to this description? |
| 40437 | _ But do not you yourself perceive or think of them all the while?_ This therefore is nothing to the purpose. |
| 40437 | _ Menex._--Could you recollect what Aspasia said? |
| 40437 | _ Menex._--What would you have to say, if the duty were imposed upon you? |
| 40437 | _ Menex._--Why do you not proceed with it then? |
| 40437 | _ Si Unum non est_, what is to become of_ Cætera_? |
| 40437 | _ Sokr._--But you are here assuming that there_ are_ false opinions? |
| 40437 | _ Sokr._--If you are asked, With what does a man perceive white and black? |
| 40437 | _ Sokr._--Shall we admit, that when we perceive things by sight or hearing, we at the same time_ know_ them all? |
| 40437 | _ Sokr._--Well then, do n''t you admire her? |
| 40437 | _ Sokr._--What have you been doing at the Senate- house, Menexenus? |
| 40437 | _ Sokr._[ Greek: Ti/ ou)=n? |
| 40437 | _ Ti/ tou)nteu= then_? |
| 40437 | and are you not grateful to her for the harangue? |
| 40437 | and how any virtue can exist, when there are no special teachers, and no special learners of virtue? |
| 40437 | and if the name- givers were mistaken on this fundamental point? |
| 40437 | and if they are not possible, what is the meaning of_ true_, as applied to opinions? |
| 40437 | and is that cause more akin to Reason or to Pleasure? |
| 40437 | and that etymologies which to them appeared admissible, would be regarded by him as absurd and ridiculous? |
| 40437 | and what are the attributes, active and passive, which distinguish man from other things? |
| 40437 | and what proof can be furnished that he was able to answer them? |
| 40437 | do you think you would be competent to deliver the harangue yourself, if the Senate were to elect you? |
| 40437 | et même, vu le caractère indéterminé des causes que nous concevons dans les corps, y- a- t- il quelque chose de plus à savoir? |
| 40437 | kai\ au)= e(ka/ stê ê( par''ê(mi= n e(pistê/ mê tô= n par''ê(mi= n o)/ntôn e(ka/ stou a)\n e)pistê/ mê xu/ mbainoi ei)=nai?] |
| 40437 | kai\ au)= e(ka/ stê ê( par''ê(mi= n e)pistê/ mê tô= n par''ê(mi= n o)/ntôn e(ka/ stou a)\n e)pistê/ mê su/ mbainoi ei)=nai?] |
| 40437 | kai\ e(/teros ô)\n chrusou=, ou) chruso\s ei)=? |
| 40437 | kai\ ou(/tô me\n a)\n ple/ on ti poioi= men kai\ o)noma/ zoimen, a)/llôs de\ ou)/?] |
| 40437 | or how can either_ really be_ so, when they were not so before? |
| 40437 | or indeed of having art applied to it at all? |
| 40437 | or is it found, whole and entire, in each individual, maintaining itself as one and the same, and yet being parted from itself? |
| 40437 | p. 132 D.[ Greek: ou)k a)na/ gkê, ei) ta)/lla phê\| tô= n ei)dô= n mete/ chein, ê)\ dokei= n soi e)k noê/ mata o)/nta a)no/ êta ei)=nai? |
| 40437 | p. 135 E.][ Side- note: What sort of exercise? |
| 40437 | p. 136) says respecting the Jewish Cabbala:--"Que dirai- je de leur_ Cabale_? |
| 40437 | p. 254 E.[ Greek: ti/ pot''au)= nu= n ou(/tôs ei)rê/ kamen to/ te tau)to\n kai\ tha/ teron? |
| 40437 | p. 256 D.[ Greek: ou)kou= n dê\ saphô= s ê( ki/ nêsis o)/ntôs ou)k o)/n e)sti kai\ o)\n, e)pei/ per tou= o)/ntos mete/ chei?]] |
| 40437 | p. 300 C.[ Greek: A)ll''ou) tou= to e)rôtô=, a)lla\ ta\ pa/ nta siga=| ê)\ le/ gei? |
| 40437 | p. 387 C.[ Greek: Ou)kou= n kai\ to\ o)noma/ zein pra= xis ti/ s e)stin, ei)/per kai\ to\ le/ gein pra= xis tis ê)=n peri\ ta\ pra/ gmata? |
| 40437 | p. 418 C.[ Greek: Oi)=stha ou)=n o(/ti mo/ non tou= to dêloi= to\ a)rchai= on o)/noma tê\n dia/ noian tou= theme/ nou?] |
| 40437 | p. 429 B- C._ Sokr._[ Greek: Pa/ nta a)/ra ta\ o)no/ mata o)rthôs kei= tai?] |
| 40437 | p. 439 D.[ Greek: A)=r''ou)=n oi(=on te proseipei= n au)to\ o)rthôs, ei) a)ei\ u(pexe/ chetai?]] |
| 40437 | pha/ nai, e(\n e(/kasto/ n e)sti tô= n noêma/ tôn, no/ êma de\ ou)deno/ s? |
| 40437 | pô= s a)/rchesthai dei= n phame\n dikaiosu/ nês peri\ mathê/ seôs?]] |
| 40437 | that there are two distinct existing elements-- Hot and Cold-- or three? |
| 40437 | to\ ginô/ skein ê)\ gignô/ skesthai phate\ poi/ êma ê)\ pa/ thos ê)\ a)mpho/ teron?]] |
| 40437 | tou/ toin de\ duoi= n o)/ntoin kai\ e)me\ kai\ se\ kai\ ta\ a)/lla a(\ dê\ polla\ kalou= men, metalamba/ nein?]] |
| 40437 | what are the numerical ratios upon which they depend-- the rhythmical and harmonic systems? |
| 40437 | what is the work which the just man does for us? |
| 40437 | you will answer, with his eyes: shrill or grave sounds? |
| 40437 | Ê( de\ par''ê(mi= n e)pistê/ mê ou) tê= s par''ê(mi= n a)\n a)lêthei/ as ei)/ê? |
| 40437 | ê)\ a)na/ gkê a)/ma ê(mô= n lego/ ntôn a)/llo au)to\ eu)thu\s gi/ gnesthai kai\ u(pexie/ nai, kai\ mêke/ ti ou(/tôs e)/chein? |
| 40437 | ê)\_ a)po\ kunêgesi/ ou tou=_ peri\ tê\n A)lkibia/ dou ô(/ran?] |
| 2680 | ''( 1) My turn now: And what of our little Gratia,(2) the sparrowkin? |
| 2680 | ''Whatsoever any man either doth or saith, thou must be good;''''doth any man offend? |
| 2680 | ''Why doth a little thing said or done against thee make thee sorry? |
| 2680 | ( 2)''What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me? |
| 2680 | A pretty bold idea, is it not, and rash judgment, to pass censure on a man of such reputation? |
| 2680 | Add not presently speaking unto thyself, What serve these things for in the world? |
| 2680 | Again, how many truly good things have certainly by thee been discerned? |
| 2680 | Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? |
| 2680 | Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world? |
| 2680 | And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? |
| 2680 | And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power? |
| 2680 | And can death be terrible to him, to whom that only seems good, which in the ordinary course of nature is seasonable? |
| 2680 | And generally, is it not in thy power to instruct him better, that is in an error? |
| 2680 | And if the whole be not, why should I make it my private grievance? |
| 2680 | And is not that their age quite over, and ended? |
| 2680 | And mightest thou not be so too? |
| 2680 | And then among so many deities, could no divine power be found all this while, that could rectify the things of the world? |
| 2680 | And these once dead, what would become of these former? |
| 2680 | And they when they are changed, they murmur not; why shouldest thou? |
| 2680 | And those austere ones; those that foretold other men''s deaths; those that were so proud and stately, where are they now? |
| 2680 | And those things that have souls, are better than those that have none? |
| 2680 | And thou then, how long shalt thou endure? |
| 2680 | And was it then for this that thou wert born, that thou mightest enjoy pleasure? |
| 2680 | And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned? |
| 2680 | And what do I care for more, if that for which I was born and brought forth into the world( to rule all my desires with reason and discretion) may be? |
| 2680 | And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? |
| 2680 | And what is it that hinders thee from casting of it away? |
| 2680 | And what is it then that shall always be remembered? |
| 2680 | And what is it, that is more pleasing and more familiar to the nature of the universe? |
| 2680 | And what is that but an empty sound, and a rebounding echo? |
| 2680 | And what more proper and natural, yea what more kind and pleasing, than that which is according to nature? |
| 2680 | And what should hinder, but that thou mayest do well with all these things? |
| 2680 | And when all is done, what is all this for, but for a mere bag of blood and corruption? |
| 2680 | And when shalt thou attain to the happiness of true simplicity, and unaffected gravity? |
| 2680 | And where are they now? |
| 2680 | And wherein can the public be hurt? |
| 2680 | And which is that that is so? |
| 2680 | And who can hinder thee, but that thou mayest perform what is fitting? |
| 2680 | And why should I trouble myself any more whilst I seek to please the Gods? |
| 2680 | And why then should I be angry? |
| 2680 | And wilt not thou do that, which belongs unto a man to do? |
| 2680 | And yet the whole earth itself, what is it but as one point, in regard of the whole world? |
| 2680 | Are not they themselves dead at the last? |
| 2680 | As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder? |
| 2680 | As for that which is truly good, what can it stand in need of more than either justice or truth; or more than either kindness and modesty? |
| 2680 | At the cause, or the matter? |
| 2680 | At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? |
| 2680 | Behold either by itself, is either of that weight and moment indeed? |
| 2680 | Brambles are in the way? |
| 2680 | But how should I remove it? |
| 2680 | But if it be, what do I know but that he himself hath already condemned himself for it? |
| 2680 | But is it so, that thou canst not but respect other things also? |
| 2680 | But still that time come, what will content thee? |
| 2680 | But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee? |
| 2680 | But the care of thine honour and reputation will perchance distract thee? |
| 2680 | But what? |
| 2680 | But why have I said, offer my counsel? |
| 2680 | By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? |
| 2680 | Can anything else almost( that is useful and profitable) be brought to pass without change? |
| 2680 | Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another? |
| 2680 | Could he say of Athens, Thou lovely city of Cecrops; and shalt not thou say of the world, Thou lovely city of God? |
| 2680 | Do either pain or pleasure seize on thee? |
| 2680 | Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself? |
| 2680 | Dost thou desire to please him, who pleaseth not himself? |
| 2680 | Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? |
| 2680 | Doth any man offend? |
| 2680 | Doth any new thing happen unto thee? |
| 2680 | Doth anything by way of cross or adversity happen unto me? |
| 2680 | Doth either the sun take upon him to do that which belongs to the rain? |
| 2680 | Doth gold, or ivory, or purple? |
| 2680 | Doth he bear all adverse chances with more equanimity: or with his neighbour''s offences with more meekness and gentleness than I? |
| 2680 | Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body? |
| 2680 | Doth it then also void excrements? |
| 2680 | Doth that then which hath happened unto thee, hinder thee from being just? |
| 2680 | Doth the emerald become worse in itself, or more vile if it be not commended? |
| 2680 | Doth then any of them forsake their former false opinions that I should think they profit? |
| 2680 | Feeling grieved as I do when one of your joints gives you pain, what do you think I feel, dear master, when you have pain of mind?'' |
| 2680 | For as for the body itself,( the subject of death) wouldest thou know the vileness of it? |
| 2680 | For as for the body, why should I make the grief of my body, to be the grief of my mind? |
| 2680 | For how should a man part with that which he hath not? |
| 2680 | For if thy reason do her part, what more canst thou require? |
| 2680 | For indeed what is all this pleading and public bawling for at the courts? |
| 2680 | For is it possible that in thee there should be any beauty at all, and that in the whole world there should be nothing but disorder and confusion? |
| 2680 | For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? |
| 2680 | For what can be more reasonable? |
| 2680 | For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature? |
| 2680 | For what if they did, would their masters be sensible of It? |
| 2680 | For what is it else to live again? |
| 2680 | For what is it that thou art offended at? |
| 2680 | For what shall he do that hath such an habit? |
| 2680 | For what wouldst thou have more? |
| 2680 | For which other commonweal is it, that all men can be said to be members of? |
| 2680 | For who is it that should hinder thee from being either truly simple or good? |
| 2680 | For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin? |
| 2680 | From this common city it is, that understanding, reason, and law is derived unto us, for from whence else? |
| 2680 | Hast thou met with Some obstacle or other in thy purpose and intention? |
| 2680 | Hast thou reason? |
| 2680 | Hath anything happened unto thee? |
| 2680 | Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man? |
| 2680 | Hath not yet experience taught thee to fly from the plague? |
| 2680 | Have I done anything charitably? |
| 2680 | How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed? |
| 2680 | How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed? |
| 2680 | How hast thou carried thyself hitherto towards the Gods? |
| 2680 | How is it with every one of the stars in particular? |
| 2680 | How is the earth( say I) ever from that time able to Contain the bodies of them that are buried? |
| 2680 | How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? |
| 2680 | How many of them who came into the world at the same time when I did, are already gone out of it? |
| 2680 | How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured? |
| 2680 | How much less when by the help of reason she is able to judge of things with discretion? |
| 2680 | How then shall he do those things? |
| 2680 | How then stands the case? |
| 2680 | How? |
| 2680 | I will not say to thee after thou art dead; but even to thee living, what is thy praise? |
| 2680 | I write this in the utmost haste; for whenas I am sending you so kindly a letter from my Lord, what needs a longer letter of mine? |
| 2680 | If an absolute and unavoidable necessity, why doest thou resist? |
| 2680 | If it be, why then am I troubled? |
| 2680 | If it were not, whom dost tin accuse? |
| 2680 | If it were thine act and in thine own power, wouldest thou do it? |
| 2680 | If so be that the souls remain after death( say they that will not believe it); how is the air from all eternity able to contain them? |
| 2680 | If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? |
| 2680 | If then neither applause, what is there remaining that should be dear unto thee? |
| 2680 | If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased? |
| 2680 | If they can do nothing, why doest thou pray? |
| 2680 | In that which is so infinite, what difference can there be between that which liveth but three days, and that which liveth three ages? |
| 2680 | Is any man so foolish as to fear change, to which all things that once were not owe their being? |
| 2680 | Is he more bountiful? |
| 2680 | Is it now void of reason ir no? |
| 2680 | Is it one that was virtuous and wise indeed? |
| 2680 | Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them? |
| 2680 | Is not this according to nature? |
| 2680 | Is the cucumber bitter? |
| 2680 | Is there anything that doth though never so common, as a knife, a flower, or a tree? |
| 2680 | Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? |
| 2680 | It is against himself that he doth offend: why should it trouble thee? |
| 2680 | It is against himself that he doth offend: why should it trouble thee?'' |
| 2680 | L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? |
| 2680 | May not thy mind for all this continue pure, prudent, temperate, just? |
| 2680 | Most justly have these things happened unto thee: why dost not thou amend? |
| 2680 | Must thou be rewarded for it? |
| 2680 | My conversation was: What do you think my friend Fronto is doing just now? |
| 2680 | Nay they that have not so much as a name remaining, what are they the worse for it? |
| 2680 | Now for yourself, when you left that place, did you go to Aurelia or to Campania? |
| 2680 | Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? |
| 2680 | Nowhere or anywhere? |
| 2680 | Of those whose reason is sound and perfect? |
| 2680 | Oh, but the play is not yet at an end, there are but three acts yet acted of it? |
| 2680 | Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? |
| 2680 | Or is the world, to incessant woes and miseries, for ever condemned? |
| 2680 | Or was I made for this, to lay me down, and make much of myself in a warm bed? |
| 2680 | Or what doest thou suffer through any of these? |
| 2680 | Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill? |
| 2680 | Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? |
| 2680 | Seest thou not how it hath sub- ordinated, and co- ordinated? |
| 2680 | Shall I do it? |
| 2680 | Shall I ever see you again?'' |
| 2680 | Shall I have no occasion to repent of it? |
| 2680 | She said: And what do you think of my friend Gratia? |
| 2680 | So for the bubble; if it continue, what it the better? |
| 2680 | Socrates said,''What will you have? |
| 2680 | The Greek means:"how know we whether Telauges were not nobler in character than Sophocles?" |
| 2680 | Then canst not thou truly be free? |
| 2680 | Then let this come to thy mind at the same time; and where now are they all? |
| 2680 | Then neither will such a one account death a grievous thing? |
| 2680 | This, what is it in itself, and by itself, according to its proper constitution? |
| 2680 | Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? |
| 2680 | Thou thyself? |
| 2680 | To enjoy the operations of a sensitive soul; or of the appetitive faculty? |
| 2680 | To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship? |
| 2680 | Unto him that is a man, thou hast done a good turn: doth not that suffice thee? |
| 2680 | Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? |
| 2680 | Upon what then? |
| 2680 | V. Is my reason, and understanding sufficient for this, or no? |
| 2680 | Was it not in very truth for this, that thou mightest always be busy and in action? |
| 2680 | Was not it appointed unto them also( both men and women,) to become old in time, and then to die? |
| 2680 | Well, what did they? |
| 2680 | What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? |
| 2680 | What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down? |
| 2680 | What can he do? |
| 2680 | What can there be, that thou shouldest so much esteem? |
| 2680 | What do you think I had to eat? |
| 2680 | What doest thou desire? |
| 2680 | What doest thou so wonder at? |
| 2680 | What else doth the education of children, and all learned professions tend unto? |
| 2680 | What have I said? |
| 2680 | What have they got more, than they whose deaths have been untimely? |
| 2680 | What in these things is the speculation of truth? |
| 2680 | What is it for in this world, and how long will it abide? |
| 2680 | What is it that thou dost stay for? |
| 2680 | What is it that we must bestow our care and diligence upon? |
| 2680 | What is it then that doth keep thee here, if things sensible be so mutable and unsettled? |
| 2680 | What is it then that should be dear unto us? |
| 2680 | What is it then that will adhere and follow? |
| 2680 | What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing? |
| 2680 | What is now the present estate of it, as I use it; and what is it, that I employ it about? |
| 2680 | What is rv&nfLovia, or happiness: but a7~o~& d~ wv, or, a good da~ rnon, or spirit? |
| 2680 | What is that that is slow, and yet quick? |
| 2680 | What is the form or efficient cause? |
| 2680 | What is the matter, or proper use? |
| 2680 | What is the present estate of my understanding? |
| 2680 | What is the substance of it? |
| 2680 | What is the use that now at this present I make of my soul? |
| 2680 | What is this, that now my fancy is set upon? |
| 2680 | What is thy profession? |
| 2680 | What is wickedness? |
| 2680 | What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more? |
| 2680 | What then do ye so strive and contend between you?'' |
| 2680 | What then dost thou do here, O opinion? |
| 2680 | What then hast thou learned is the will of man''s nature? |
| 2680 | What then is it that may upon this present occasion according to best reason and discretion, either be said or done? |
| 2680 | What then is it, that passeth verdict on them? |
| 2680 | What then is it, that troubleth thee? |
| 2680 | What then must I do, that I may have within myself an overflowing fountain, and not a well? |
| 2680 | What then should any man desire to continue here any longer? |
| 2680 | What then were then made for? |
| 2680 | What then? |
| 2680 | What then? |
| 2680 | What then? |
| 2680 | What use is there of suspicion at all? |
| 2680 | What? |
| 2680 | What? |
| 2680 | What? |
| 2680 | Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? |
| 2680 | When at any time thou art offended with any one''s impudency, put presently this question to thyself:''What? |
| 2680 | When then will there be an end? |
| 2680 | Wherein then is it to be found? |
| 2680 | Wherein then, but in that part of thee, wherein the conceit, and apprehension of any misery can subsist? |
| 2680 | Whether just for so many years, or no, what is it unto thee? |
| 2680 | Which be those dogmata? |
| 2680 | Which of all these seems unto thee a worthy object of thy desire? |
| 2680 | Which of all those, either becomes good or fair, because commended; or dispraised suffers any damage? |
| 2680 | Who can choose but wonder at them? |
| 2680 | Whose soul do I now properly possess? |
| 2680 | Why do I want you? |
| 2680 | Why should any of these things that happen externally, so much distract thee? |
| 2680 | Why should imprudent unlearned souls trouble that which is both learned, and prudent? |
| 2680 | Why should it trouble thee? |
| 2680 | Why so? |
| 2680 | Why then labour ye not for such? |
| 2680 | Why then makest thou not use of it? |
| 2680 | Why then should that rather be an unhappiness, than this a happiness? |
| 2680 | Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever? |
| 2680 | Why wonderest thou? |
| 2680 | Will any contemn me? |
| 2680 | Will any hate me? |
| 2680 | Will this querulousness, this murmuring, this complaining and dissembling never be at an end? |
| 2680 | Wilt not thou run to do that, which thy nature doth require? |
| 2680 | Wilt thou also be like one of them? |
| 2680 | Wilt thou therefore be a fool too? |
| 2680 | Wouldst thou long be able to talk, to think and reason with thyself? |
| 2680 | a child''s? |
| 2680 | a woman''s? |
| 2680 | and how it hath distributed unto everything according to its worth? |
| 2680 | and of those that have, those best that have rational souls? |
| 2680 | and our souls nothing but an exhalation of blood? |
| 2680 | and that it is against their wills that they offend? |
| 2680 | and that it is part of justice to bear with them? |
| 2680 | and that those things that are best, are made one for another? |
| 2680 | and the senses so obscure, and so fallible? |
| 2680 | and to be in credit among such, be but vanity? |
| 2680 | and what is the true nature of this universe, to which it is useful? |
| 2680 | and who is that? |
| 2680 | are either Panthea or Pergamus abiding to this day by their masters''tombs? |
| 2680 | as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? |
| 2680 | as either basely dejected, or disordinately affected, or confounded within itself, or terrified? |
| 2680 | as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest? |
| 2680 | because I shall do this no more when I am dead, should therefore death seem grievous unto me? |
| 2680 | for what profit either unto them or the universe( which they specially take care for) could arise from it? |
| 2680 | for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing? |
| 2680 | gold and silver, what are they, but as the more gross faeces of the earth? |
| 2680 | how long can it last? |
| 2680 | how many pleasures, how many pains hast thou passed over with contempt? |
| 2680 | how many things eternally glorious hast thou despised? |
| 2680 | how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families? |
| 2680 | how much in regard of the universe may it be esteemed? |
| 2680 | is he more modest? |
| 2680 | may not this that now I go about, be of the number of unnecessary actions? |
| 2680 | merry, and yet grave? |
| 2680 | of what things doth it consist? |
| 2680 | or a tyrant''s? |
| 2680 | or a youth''s? |
| 2680 | or angry, and ill affected towards him, who by nature is so near unto me? |
| 2680 | or circumspect? |
| 2680 | or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth? |
| 2680 | or either Chabrias or Diotimus by that of Adrianus? |
| 2680 | or free? |
| 2680 | or his son Aesculapius that, which unto the earth doth properly belong? |
| 2680 | or if glad, were these immortal? |
| 2680 | or if sensible, would they be glad of it? |
| 2680 | or magnanimous? |
| 2680 | or modest? |
| 2680 | or of those whose reason is vitiated and corrupted? |
| 2680 | or temperate? |
| 2680 | or true? |
| 2680 | or why should I take care for anything else, but that as soon as may be I may be earth again? |
| 2680 | or wise? |
| 2680 | or wouldst thou grow, and then decrease again? |
| 2680 | or, tell me, what doth hinder thee? |
| 2680 | or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? |
| 2680 | some brute, or some wild beast''s soul? |
| 2680 | than a covetous man his silver, and vainglorious man applause? |
| 2680 | the atoms, or the Gods? |
| 2680 | the souls of reasonable, or unreasonable creatures? |
| 2680 | thy domestics? |
| 2680 | thy foster- fathers? |
| 2680 | thy friends? |
| 2680 | thy servants? |
| 2680 | to disport and delight thyself? |
| 2680 | to hear a clattering noise? |
| 2680 | towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly? |
| 2680 | towards thy brethren? |
| 2680 | towards thy children? |
| 2680 | towards thy masters? |
| 2680 | towards thy parents? |
| 2680 | towards thy wife? |
| 2680 | what ado doest thou keep? |
| 2680 | what needs this profession of thine? |
| 2680 | when in the act of lust, and fornication? |
| 2680 | when sick and pained? |
| 2680 | which of all the virtues is the proper virtue for this present use? |
| 2680 | yea thou that art one of those sinners thyself? |
| 2680 | you will say if I am attackt, shall I not pay tit for tat? |
| 1616 | ''And what are ion, reon, doun?'' |
| 1616 | ''But then, why, Socrates, is language so consistent? |
| 1616 | ''But, Socrates, as I was telling you, Cratylus mystifies me; I should like to ask him, in your presence, what he means by the fitness of names?'' |
| 1616 | ''How do you explain pur n udor?'' |
| 1616 | ''Which of us by taking thought''can make new words or constructions? |
| 1616 | ''Will you go on to the elements-- sun, moon, stars, earth, aether, air, fire, water, seasons, years?'' |
| 1616 | ( Compare Plato, Laws):--''ATHENIAN STRANGER: And what then is to be regarded as the origin of government? |
| 1616 | ATHENIAN STRANGER: And have there not been thousands and thousands of cities which have come into being and perished during this period? |
| 1616 | ATHENIAN STRANGER: But you are quite sure that it must be vast and incalculable? |
| 1616 | ATHENIAN STRANGER: Why, do you think that you can reckon the time which has elapsed since cities first existed and men were citizens of them? |
| 1616 | And I think that I ought to stop and ask myself What am I saying? |
| 1616 | And Socrates? |
| 1616 | And even if this had been otherwise, who would learn of words when he might learn of things? |
| 1616 | And has not every place had endless forms of government, and been sometimes rising, and at other times falling, and again improving or waning?'' |
| 1616 | And is there not an essence of colour and sound as well as of anything else which may be said to have an essence? |
| 1616 | And let me ask another question,--If we had no faculty of speech, how should we communicate with one another? |
| 1616 | And not the rest? |
| 1616 | And now let me see; where are we? |
| 1616 | And what do you consider to be the meaning of this word? |
| 1616 | And what is the final result of the enquiry? |
| 1616 | And which are more likely to be right-- the wiser or the less wise, the men or the women? |
| 1616 | Are not actions also a class of being? |
| 1616 | Are there any names which witness of themselves that they are not given arbitrarily, but have a natural fitness? |
| 1616 | Are we to count them like votes? |
| 1616 | Are we to count them, Cratylus; and is correctness of names to be determined by the voice of a majority? |
| 1616 | Are we to say of whichever sort there are most, those are the true ones? |
| 1616 | But I should like to know whether you are one of those philosophers who think that falsehood may be spoken but not said? |
| 1616 | But I wish that you would tell me, Socrates, what sort of an imitation is a name? |
| 1616 | But an image in fact always falls short in some degree of the original, and if images are not exact counterparts, why should names be? |
| 1616 | But are not such distinctions an anachronism? |
| 1616 | But are words really consistent; are there not as many terms of praise which signify rest as which signify motion? |
| 1616 | But do you not see that there is a degree of deception about names? |
| 1616 | But have we any more explanations of the names of the Gods, like that which you were giving of Zeus? |
| 1616 | But how does the carpenter make or repair the shuttle, and to what will he look? |
| 1616 | But how shall we further analyse them, and where does the imitator begin? |
| 1616 | But let me ask you what is the use and force of names? |
| 1616 | But let me ask you, what is the force of names, and what is the use of them? |
| 1616 | But then, how do the primary names indicate anything? |
| 1616 | But then, why do the Eritreans call that skleroter which we call sklerotes? |
| 1616 | But to what are you referring? |
| 1616 | But what do you say of the month and the stars? |
| 1616 | But what is kakon? |
| 1616 | But who is to be the judge of the proper form? |
| 1616 | But who makes a name? |
| 1616 | But why do you not give me another word? |
| 1616 | But why should we not discuss another kind of Gods-- the sun, moon, stars, earth, aether, air, fire, water, the seasons, and the year? |
| 1616 | CLEINIAS: How so? |
| 1616 | CLEINIAS: What do you mean? |
| 1616 | CRATYLUS: But, Socrates, am I not right in thinking that he must surely have known; or else, as I was saying, his names would not be names at all? |
| 1616 | CRATYLUS: How so? |
| 1616 | CRATYLUS: How so? |
| 1616 | CRATYLUS: What do you mean? |
| 1616 | CRATYLUS: Why, Socrates, how can a man say that which is not?--say something and yet say nothing? |
| 1616 | Can the thing beauty be vanishing away from us while the words are yet in our mouths? |
| 1616 | Consider this in the light of the previous instances: to what does the carpenter look in making the shuttle? |
| 1616 | Did you ever observe in speaking that all the words which you utter have a common character and purpose? |
| 1616 | Do you agree with him, or would you say that things have a permanent essence of their own? |
| 1616 | Do you agree with me that the letter rho is expressive of rapidity, motion, and hardness? |
| 1616 | Do you agree with me? |
| 1616 | Do you mean that the discovery of names is the same as the discovery of things? |
| 1616 | Do you not conceive that to be the meaning of them? |
| 1616 | Do you not perceive that images are very far from having qualities which are the exact counterpart of the realities which they represent? |
| 1616 | Do you not suppose this to be true? |
| 1616 | Do you think that likely? |
| 1616 | Does he not in these passages make a remarkable statement about the correctness of names? |
| 1616 | Does he not look to that which is naturally fitted to act as a shuttle? |
| 1616 | Does he not say that Hector''s son had two names--''Hector called him Scamandrius, but the others Astyanax''? |
| 1616 | Does not Cratylus agree with him that names teach us the nature of things? |
| 1616 | Does not the law give names, and does not the teacher receive them from the legislator? |
| 1616 | For example, what business has the letter rho in the word katoptron, or the letter sigma in the word sphigx? |
| 1616 | For is not falsehood saying the thing which is not? |
| 1616 | For is there not a true beauty and a true good, which is always beautiful and always good? |
| 1616 | For the Gods must clearly be supposed to call things by their right and natural names; do you not think so? |
| 1616 | For were we not saying just now that he made some names expressive of rest and others of motion? |
| 1616 | HERMOGENES: And what are the traditions? |
| 1616 | HERMOGENES: And what do you say of their opposites? |
| 1616 | HERMOGENES: And what is the true derivation? |
| 1616 | HERMOGENES: And where does Homer say anything about names, and what does he say? |
| 1616 | HERMOGENES: But what do you say of Hephaestus? |
| 1616 | HERMOGENES: But what do you say of kalon? |
| 1616 | HERMOGENES: But what is selene( the moon)? |
| 1616 | HERMOGENES: But what is the meaning of kakon, which has played so great a part in your previous discourse? |
| 1616 | HERMOGENES: But what shall we say of the next word? |
| 1616 | HERMOGENES: How do you make that out? |
| 1616 | HERMOGENES: How do you mean? |
| 1616 | HERMOGENES: How do you mean? |
| 1616 | HERMOGENES: How is that, Socrates? |
| 1616 | HERMOGENES: How plausible? |
| 1616 | HERMOGENES: How shall I reflect? |
| 1616 | HERMOGENES: How so? |
| 1616 | HERMOGENES: How so? |
| 1616 | HERMOGENES: How so? |
| 1616 | HERMOGENES: How so? |
| 1616 | HERMOGENES: May I ask you to examine another word about which I am curious? |
| 1616 | HERMOGENES: Must not demons and heroes and men come next? |
| 1616 | HERMOGENES: No, indeed; not I. SOCRATES: But tell me, friend, did not Homer himself also give Hector his name? |
| 1616 | HERMOGENES: Of what nature? |
| 1616 | HERMOGENES: Suppose that we make Socrates a party to the argument? |
| 1616 | HERMOGENES: Then I rather think that I am of one mind with you; but what is the meaning of the word''hero''? |
| 1616 | HERMOGENES: Very good; and what do we say of Demeter, and Here, and Apollo, and Athene, and Hephaestus, and Ares, and the other deities? |
| 1616 | HERMOGENES: Very true; but what is the derivation of zemiodes? |
| 1616 | HERMOGENES: Well, and what of them? |
| 1616 | HERMOGENES: Well, but what is lusiteloun( profitable)? |
| 1616 | HERMOGENES: What device? |
| 1616 | HERMOGENES: What do you mean? |
| 1616 | HERMOGENES: What do you mean? |
| 1616 | HERMOGENES: What do you mean? |
| 1616 | HERMOGENES: What do you mean? |
| 1616 | HERMOGENES: What do you mean? |
| 1616 | HERMOGENES: What do you say of edone( pleasure), lupe( pain), epithumia( desire), and the like, Socrates? |
| 1616 | HERMOGENES: What do you say of pur( fire) and udor( water)? |
| 1616 | HERMOGENES: What do you think of doxa( opinion), and that class of words? |
| 1616 | HERMOGENES: What is Ares? |
| 1616 | HERMOGENES: What is it? |
| 1616 | HERMOGENES: What is the inference? |
| 1616 | HERMOGENES: What is the inference? |
| 1616 | HERMOGENES: What is the meaning of Dionysus and Aphrodite? |
| 1616 | HERMOGENES: What of that? |
| 1616 | HERMOGENES: What other appellation? |
| 1616 | HERMOGENES: What then? |
| 1616 | HERMOGENES: What was the name? |
| 1616 | HERMOGENES: What way? |
| 1616 | HERMOGENES: Which are they? |
| 1616 | HERMOGENES: Why do you say so? |
| 1616 | HERMOGENES: Why not? |
| 1616 | HERMOGENES: Why, Socrates? |
| 1616 | HERMOGENES: Why, how is that? |
| 1616 | HERMOGENES: Yes; but what do you say of the other name? |
| 1616 | HERMOGENES: Yes; what other answer is possible? |
| 1616 | Have we not been saying that the correct name indicates the nature of the thing:--has this proposition been sufficiently proven? |
| 1616 | Have you remarked this fact? |
| 1616 | How could there be names for all the numbers unless you allow that convention is used? |
| 1616 | How did the roots or substantial portions of words become modified or inflected? |
| 1616 | How they originated, who can tell? |
| 1616 | How, he would probably have argued, could men devoid of art have contrived a structure of such complexity? |
| 1616 | I utter a sound which I understand, and you know that I understand the meaning of the sound: this is what you are saying? |
| 1616 | Is Plato an upholder of the conventional theory of language, which he acknowledges to be imperfect? |
| 1616 | Is it the best sort of information? |
| 1616 | Is language conscious or unconscious? |
| 1616 | Is not all that quite possible? |
| 1616 | Is the giving of the names of streams to both of them purely accidental? |
| 1616 | Let me explain what I mean: of painters, some are better and some worse? |
| 1616 | Let me put the matter as follows: All objects have sound and figure, and many have colour? |
| 1616 | Let us consider:--does he not himself suggest a very good reason, when he says,''For he alone defended their city and long walls''? |
| 1616 | May I not say to him--''This is your name''? |
| 1616 | May we suppose that Plato, like Lucian, has been amusing his fancy by writing a comedy in the form of a prose dialogue? |
| 1616 | Now that we have a general notion, how shall we proceed? |
| 1616 | Now, if the men called him Astyanax, is it not probable that the other name was conferred by the women? |
| 1616 | Or about Batieia and Myrina? |
| 1616 | Or if this latter explanation is refuted by his silence, then in what relation does his account of language stand to the rest of his philosophy? |
| 1616 | Or may we be so bold as to deny the connexion between them? |
| 1616 | Regarding the name as an instrument, what do we do when we name? |
| 1616 | SOCRATES: Again, is there not an essence of each thing, just as there is a colour, or sound? |
| 1616 | SOCRATES: And I ask again,''What do we do when we weave?'' |
| 1616 | SOCRATES: And a true proposition says that which is, and a false proposition says that which is not? |
| 1616 | SOCRATES: And among legislators, there are some who do their work better and some worse? |
| 1616 | SOCRATES: And are both modes of assigning them right, or only the first? |
| 1616 | SOCRATES: And are not the good wise? |
| 1616 | SOCRATES: And are not the works of intelligence and mind worthy of praise, and are not other works worthy of blame? |
| 1616 | SOCRATES: And are the men or the women of a city, taken as a class, the wiser? |
| 1616 | SOCRATES: And at what point ought he to lose heart and give up the enquiry? |
| 1616 | SOCRATES: And conversely you may attribute the likeness of the man to the woman, and of the woman to the man? |
| 1616 | SOCRATES: And do you know that the ancients said duogon and not zugon? |
| 1616 | SOCRATES: And do you not believe with Anaxagoras, that mind or soul is the ordering and containing principle of all things? |
| 1616 | SOCRATES: And do you not suppose that good men of our own day would by him be said to be of golden race? |
| 1616 | SOCRATES: And do you not think that many a one would escape from Hades, if he did not bind those who depart to him by the strongest of chains? |
| 1616 | SOCRATES: And does this art grow up among men like other arts? |
| 1616 | SOCRATES: And him who knows how to ask and answer you would call a dialectician? |
| 1616 | SOCRATES: And how does the legislator make names? |
| 1616 | SOCRATES: And how to answer them? |
| 1616 | SOCRATES: And how to put into wood forms of shuttles adapted by nature to their uses? |
| 1616 | SOCRATES: And if a man were to call him Hermogenes, would he not be even speaking falsely? |
| 1616 | SOCRATES: And if by the greatest of chains, then by some desire, as I should certainly infer, and not by necessity? |
| 1616 | SOCRATES: And if speaking is a sort of action and has a relation to acts, is not naming also a sort of action? |
| 1616 | SOCRATES: And if when I speak you know my meaning, there is an indication given by me to you? |
| 1616 | SOCRATES: And is any desire stronger than the thought that you will be made better by associating with another? |
| 1616 | SOCRATES: And is every man a carpenter, or the skilled only? |
| 1616 | SOCRATES: And is every man a legislator, or the skilled only? |
| 1616 | SOCRATES: And is every man a smith, or only the skilled? |
| 1616 | SOCRATES: And is not Apollo the purifier, and the washer, and the absolver from all impurities? |
| 1616 | SOCRATES: And is not naming a part of speaking? |
| 1616 | SOCRATES: And is not that the reason, Hermogenes, why no one, who has been to him, is willing to come back to us? |
| 1616 | SOCRATES: And is not the part of a falsehood also a falsehood? |
| 1616 | SOCRATES: And may not a similar description be given of an awl, and of instruments in general? |
| 1616 | SOCRATES: And may not the same be said of a king? |
| 1616 | SOCRATES: And must not Homer have imagined the Trojans to be wiser than their wives? |
| 1616 | SOCRATES: And must not this be the mind of Gods, or of men, or of both? |
| 1616 | SOCRATES: And naming is an art, and has artificers? |
| 1616 | SOCRATES: And not the rest? |
| 1616 | SOCRATES: And now suppose that I ask a similar question about names: will you answer me? |
| 1616 | SOCRATES: And speech is a kind of action? |
| 1616 | SOCRATES: And suppose the shuttle to be broken in making, will he make another, looking to the broken one? |
| 1616 | SOCRATES: And that lamda was expressive of smoothness, and softness, and the like? |
| 1616 | SOCRATES: And that principle we affirm to be mind? |
| 1616 | SOCRATES: And that which has to be named has to be named with something? |
| 1616 | SOCRATES: And that which has to be woven or pierced has to be woven or pierced with something? |
| 1616 | SOCRATES: And the name of anything is that which any one affirms to be the name? |
| 1616 | SOCRATES: And the principle of beauty does the works of beauty? |
| 1616 | SOCRATES: And the proper letters are those which are like the things? |
| 1616 | SOCRATES: And the shuttle is the instrument of the weaver? |
| 1616 | SOCRATES: And the work of the legislator is to give names, and the dialectician must be his director if the names are to be rightly given? |
| 1616 | SOCRATES: And there are many desires? |
| 1616 | SOCRATES: And there are true and false propositions? |
| 1616 | SOCRATES: And therefore by the greatest desire, if the chain is to be the greatest? |
| 1616 | SOCRATES: And this artist of names is called the legislator? |
| 1616 | SOCRATES: And this holds good of all actions? |
| 1616 | SOCRATES: And this is he who knows how to ask questions? |
| 1616 | SOCRATES: And we saw that actions were not relative to ourselves, but had a special nature of their own? |
| 1616 | SOCRATES: And what do you say of the insertion of the lamda? |
| 1616 | SOCRATES: And what is custom but convention? |
| 1616 | SOCRATES: And what is the nature of this truth or correctness of names? |
| 1616 | SOCRATES: And what is the reason of this? |
| 1616 | SOCRATES: And what of those who follow out of the course of nature, and are prodigies? |
| 1616 | SOCRATES: And when the piercer uses the awl, whose work will he be using well? |
| 1616 | SOCRATES: And when the teacher uses the name, whose work will he be using? |
| 1616 | SOCRATES: And when the weaver uses the shuttle, whose work will he be using well? |
| 1616 | SOCRATES: And which, then, did he make, my good friend; those which are expressive of rest, or those which are expressive of motion? |
| 1616 | SOCRATES: And who are they? |
| 1616 | SOCRATES: And who is he? |
| 1616 | SOCRATES: And who uses the work of the lyre- maker? |
| 1616 | SOCRATES: And who will be best able to direct the legislator in his work, and will know whether the work is well done, in this or any other country? |
| 1616 | SOCRATES: And who will direct the shipwright? |
| 1616 | SOCRATES: And will a man speak correctly who speaks as he pleases? |
| 1616 | SOCRATES: And will there be so many names of each thing as everybody says that there are? |
| 1616 | SOCRATES: And with which we name? |
| 1616 | SOCRATES: And with which we weave? |
| 1616 | SOCRATES: And would you further acknowledge that the name is an imitation of the thing? |
| 1616 | SOCRATES: And would you hold that the very good were the very wise, and the very evil very foolish? |
| 1616 | SOCRATES: And would you say that the giver of the first names had also a knowledge of the things which he named? |
| 1616 | SOCRATES: And you would say that pictures are also imitations of things, but in another way? |
| 1616 | SOCRATES: Are they altogether alike? |
| 1616 | SOCRATES: Are you maintaining that falsehood is impossible? |
| 1616 | SOCRATES: Athene? |
| 1616 | SOCRATES: But again, that which has to be cut has to be cut with something? |
| 1616 | SOCRATES: But are these the only primary names, or are there others? |
| 1616 | SOCRATES: But do you not allow that some nouns are primitive, and some derived? |
| 1616 | SOCRATES: But how about truth, then? |
| 1616 | SOCRATES: But how could he have learned or discovered things from names if the primitive names were not yet given? |
| 1616 | SOCRATES: But how would you expect to know them? |
| 1616 | SOCRATES: But if Protagoras is right, and the truth is that things are as they appear to any one, how can some of us be wise and some of us foolish? |
| 1616 | SOCRATES: But if that is true, Cratylus, then I suppose that things may be known without names? |
| 1616 | SOCRATES: But is a proposition true as a whole only, and are the parts untrue? |
| 1616 | SOCRATES: But let us see, Cratylus, whether we can not find a meeting- point, for you would admit that the name is not the same with the thing named? |
| 1616 | SOCRATES: But the art of naming appears not to be concerned with imitations of this kind; the arts which have to do with them are music and drawing? |
| 1616 | SOCRATES: But who then is to determine whether the proper form is given to the shuttle, whatever sort of wood may be used? |
| 1616 | SOCRATES: But would you say, Hermogenes, that the things differ as the names differ? |
| 1616 | SOCRATES: Can not you at least say who gives us the names which we use? |
| 1616 | SOCRATES: Do we not give information to one another, and distinguish things according to their natures? |
| 1616 | SOCRATES: Do you admit a name to be the representation of a thing? |
| 1616 | SOCRATES: Do you not know that the heroes are demigods? |
| 1616 | SOCRATES: Do you not know what he says about the river in Troy who had a single combat with Hephaestus? |
| 1616 | SOCRATES: Do you not remember that he speaks of a golden race of men who came first? |
| 1616 | SOCRATES: Do you observe that only the ancient form shows the intention of the giver of the name? |
| 1616 | SOCRATES: Does not the law seem to you to give us them? |
| 1616 | SOCRATES: Does what I am saying apply only to the things themselves, or equally to the actions which proceed from them? |
| 1616 | SOCRATES: First look at the matter thus: you may attribute the likeness of the man to the man, and of the woman to the woman; and so on? |
| 1616 | SOCRATES: How would you answer, if you were asked whether the wise or the unwise are more likely to give correct names? |
| 1616 | SOCRATES: How would you have me begin? |
| 1616 | SOCRATES: I will tell you my own opinion; but first, I should like to ask you which chain does any animal feel to be the stronger? |
| 1616 | SOCRATES: I will tell you; but I should like to know first whether you can tell me what is the meaning of the pur? |
| 1616 | SOCRATES: In as far as they are like, or in as far as they are unlike? |
| 1616 | SOCRATES: Is a proposition resolvable into any part smaller than a name? |
| 1616 | SOCRATES: Is not mind that which called( kalesan) things by their names, and is not mind the beautiful( kalon)? |
| 1616 | SOCRATES: Let me ask you what is the cause why anything has a name; is not the principle which imposes the name the cause? |
| 1616 | SOCRATES: Let me ask you, then, which did Homer think the more correct of the names given to Hector''s son-- Astyanax or Scamandrius? |
| 1616 | SOCRATES: Might not that be justly called the true or ideal shuttle? |
| 1616 | SOCRATES: Names, then, are given in order to instruct? |
| 1616 | SOCRATES: Nor uttered nor addressed? |
| 1616 | SOCRATES: Or that one name is better than another? |
| 1616 | SOCRATES: Ought we not to begin with the consideration of the Gods, and show that they are rightly named Gods? |
| 1616 | SOCRATES: Physic does the work of a physician, and carpentering does the works of a carpenter? |
| 1616 | SOCRATES: Shall we begin, then, with Hestia, according to custom? |
| 1616 | SOCRATES: Shall we leave them, then? |
| 1616 | SOCRATES: Speak you of the princely lord of light( Phaeos istora)? |
| 1616 | SOCRATES: Still you have found them? |
| 1616 | SOCRATES: Suppose that I ask,''What sort of instrument is a shuttle?'' |
| 1616 | SOCRATES: Tell me, then, did the first legislators, who were the givers of the first names, know or not know the things which they named? |
| 1616 | SOCRATES: That is to say, the mode of assignment which attributes to each that which belongs to them and is like them? |
| 1616 | SOCRATES: The same names, then, ought to be assigned to those who follow in the course of nature? |
| 1616 | SOCRATES: The two words selas( brightness) and phos( light) have much the same meaning? |
| 1616 | SOCRATES: Then a name is a vocal imitation of that which the vocal imitator names or imitates? |
| 1616 | SOCRATES: Then all names are rightly imposed? |
| 1616 | SOCRATES: Then could I have been right in what I was saying? |
| 1616 | SOCRATES: Then he must have thought Astyanax to be a more correct name for the boy than Scamandrius? |
| 1616 | SOCRATES: Then how came the giver of the names, if he was an inspired being or God, to contradict himself? |
| 1616 | SOCRATES: Then how can that be a real thing which is never in the same state? |
| 1616 | SOCRATES: Then in a proposition there is a true and false? |
| 1616 | SOCRATES: Then let us proceed; and where would you have us begin, now that we have got a sort of outline of the enquiry? |
| 1616 | SOCRATES: Then like other artists the legislator may be good or he may be bad; it must surely be so if our former admissions hold good? |
| 1616 | SOCRATES: Then mind is rightly called beauty because she does the works which we recognize and speak of as the beautiful? |
| 1616 | SOCRATES: Then that is the explanation of the name Pallas? |
| 1616 | SOCRATES: Then the actions also are done according to their proper nature, and not according to our opinion of them? |
| 1616 | SOCRATES: Then the artist of names may be sometimes good, or he may be bad? |
| 1616 | SOCRATES: Then the irreligious son of a religious father should be called irreligious? |
| 1616 | SOCRATES: Then the name is a part of the true proposition? |
| 1616 | SOCRATES: Then the teacher, when he gives us a name, uses the work of the legislator? |
| 1616 | SOCRATES: Then the weaver will use the shuttle well-- and well means like a weaver? |
| 1616 | SOCRATES: Then you do not think that some laws are better and others worse? |
| 1616 | SOCRATES: Then, if propositions may be true and false, names may be true and false? |
| 1616 | SOCRATES: Very good: then a name is an instrument? |
| 1616 | SOCRATES: Well, and about this river-- to know that he ought to be called Xanthus and not Scamander-- is not that a solemn lesson? |
| 1616 | SOCRATES: Well, and have you ever found any very good ones? |
| 1616 | SOCRATES: Well, and if any one could express the essence of each thing in letters and syllables, would he not express the nature of each thing? |
| 1616 | SOCRATES: Well, but do you suppose that you will be able to analyse them in this way? |
| 1616 | SOCRATES: What is that which holds and carries and gives life and motion to the entire nature of the body? |
| 1616 | SOCRATES: What is that with which we pierce? |
| 1616 | SOCRATES: What may we suppose him to have meant who gave the name Hestia? |
| 1616 | SOCRATES: What more names remain to us? |
| 1616 | SOCRATES: What of that, Cratylus? |
| 1616 | SOCRATES: What shall follow the Gods? |
| 1616 | SOCRATES: What shall we take next? |
| 1616 | SOCRATES: Whether the giver of the name be an individual or a city? |
| 1616 | SOCRATES: Why clearly he who first gave names gave them according to his conception of the things which they signified-- did he not? |
| 1616 | SOCRATES: Why, Hermogenes, I do not as yet see myself; and do you? |
| 1616 | SOCRATES: Why, what is the difference? |
| 1616 | SOCRATES: Would you say the large parts and not the smaller ones, or every part? |
| 1616 | SOCRATES: You are aware that speech signifies all things( pan), and is always turning them round and round, and has two forms, true and false? |
| 1616 | SOCRATES: You know how Hesiod uses the word? |
| 1616 | SOCRATES: You know the word maiesthai( to seek)? |
| 1616 | SOCRATES: You mean to say, how should I answer him? |
| 1616 | SOCRATES: You want me first of all to examine the natural fitness of the word psuche( soul), and then of the word soma( body)? |
| 1616 | Shall I take first of all him whom you mentioned first-- the sun? |
| 1616 | Shall we not be deceived by him? |
| 1616 | Should we not use signs, like the deaf and dumb? |
| 1616 | Socrates asks, whether the things differ as the words which represent them differ:--Are we to maintain with Protagoras, that what appears is? |
| 1616 | Suddenly, on some occasion of interest( at the approach of a wild beast, shall we say? |
| 1616 | Take, for example, the word katoptron; why is the letter rho inserted? |
| 1616 | Then how came the giver of names to contradict himself, and to make some names expressive of rest, and others of motion? |
| 1616 | Very good: and which shall I take first? |
| 1616 | Was I not telling you just now( but you have forgotten), that I knew nothing, and proposing to share the enquiry with you? |
| 1616 | Was there a correctness in words, and were they given by nature or convention? |
| 1616 | We can understand one another, although the letter rho accent is not equivalent to the letter s: why is this? |
| 1616 | Well, then, there is the letter lambda; what business has this in a word meaning hardness? |
| 1616 | Were we mistaken? |
| 1616 | Were we right or wrong in saying so? |
| 1616 | What did he mean who gave the name Hestia? |
| 1616 | What do you say to another? |
| 1616 | What do you say, Cratylus? |
| 1616 | What do you say? |
| 1616 | What do you think? |
| 1616 | What else but the soul? |
| 1616 | What is the result of recent speculations about the origin and nature of language? |
| 1616 | What names will afford the most crucial test of natural fitness? |
| 1616 | What principle of correctness is there in those charming words, wisdom, understanding, justice, and the rest?'' |
| 1616 | What principle of correctness is there in those charming words-- wisdom, understanding, justice, and the rest of them? |
| 1616 | What remains after justice? |
| 1616 | What will this imitator be called? |
| 1616 | What, then, is a name? |
| 1616 | Which of these two notions do you prefer? |
| 1616 | Why are some verbs impersonal? |
| 1616 | Why are there only so many parts of speech, and on what principle are they divided? |
| 1616 | Why do substantives often differ in meaning from the verbs to which they are related, adverbs from adjectives? |
| 1616 | Why do words differing in origin coalesce in the same sound though retaining their differences of meaning? |
| 1616 | Why does the meaning of words depart so widely from their etymology? |
| 1616 | Why is the number of words so small in which the sound is an echo of the sense? |
| 1616 | Will he not look at the ideal which he has in his mind? |
| 1616 | Will not a man be able to judge best from a point of view in which he may behold the progress of states and their transitions to good and evil? |
| 1616 | Will not he be the man who knows how to direct what is being done, and who will know also whether the work is being well done or not? |
| 1616 | Will not the user be the man? |
| 1616 | Will you help me in the search? |
| 1616 | Would that be your view? |
| 1616 | Would you not say so? |
| 1616 | You know the distinction of soul and body? |
| 1616 | You were saying, if you remember, that he who gave names must have known the things which he named; are you still of that opinion? |
| 1616 | and are they relative to individuals, as Protagoras tells us? |
| 1616 | and how did they receive separate meanings? |
| 1616 | and is correctness of names the voice of the majority? |
| 1616 | and the teacher will use the name well-- and well means like a teacher? |
| 1616 | and to what does he look? |
| 1616 | and which confines him more to the same spot,--desire or necessity? |
| 1616 | and will they be true names at the time of uttering them? |
| 1616 | have you ever been driven to admit that there was no such thing as a bad man? |
| 1616 | or does he mean to imply that a perfect language can only be based on his own theory of ideas? |
| 1616 | or is there any other? |
| 1616 | or will he look to the form according to which he made the other? |
| 1616 | the carpenter who makes, or the weaver who is to use them? |
| 1616 | would these words be true or false? |
| 1616 | you would acknowledge that there is in words a true and a false? |
| 8909 | _ If, then, it be enquired of him,_ can not God give to matter the faculty of thought?_ he will answer,_no! |
| 8909 | ARE NOT TRAITORS DISTINGUISHED BY PUBLIC HONORS? |
| 8909 | Adopting this supposition, it may be inquired, why Nature does not produce under our own eyes new beings-- new species? |
| 8909 | An unfaithful wife, does she outrage his heart? |
| 8909 | Are his organs sound? |
| 8909 | Are nations reduced to despair? |
| 8909 | Are these animals so indispensably requisite to Nature, that without them she can not continue her eternal course? |
| 8909 | Are these bonds cut asunder? |
| 8909 | Are they completely miserable? |
| 8909 | Are they not promised eternal salvation for their orthodoxy? |
| 8909 | Are they not the incessant dupes to their prejudices? |
| 8909 | Are we acquainted with the mechanism which produces attraction in some substances, repulsion in others? |
| 8909 | Are we in a condition to explain the communication of motion from one body to another? |
| 8909 | As soon as they are enriched by the means which you censure, are they not cherished, considered, and respected? |
| 8909 | At the same time nature refuses him every happiness, she opens to him a door by which he quits life; does he refuse to enter it? |
| 8909 | But does it depend on man to be sensible or not? |
| 8909 | But does not a profound sleep help to give him a true idea of this nothing? |
| 8909 | But has truth the power to injure him? |
| 8909 | But how can he foresee effects of which he has not yet any knowledge? |
| 8909 | But how can he, without experience, assure himself of the accuracy, of the justness of this association? |
| 8909 | But how has he become sensible? |
| 8909 | But in this case, does not the theologian, according to his own assertion, acknowledge himself to be the true atheist? |
| 8909 | But is not this organization itself the work of Nature? |
| 8909 | But it will be asked, and not a little triumphantly, from whence did she derive her motion? |
| 8909 | But it will be urged, has man always existed? |
| 8909 | But the question is, what gives birth to this idea in his brain? |
| 8909 | But what is the end? |
| 8909 | But what is the general direction, or common tendency, we see in all beings? |
| 8909 | But, how is he to acquire experience upon ideal objects, which his senses neither enable him to know nor to examine? |
| 8909 | But, what is it that constitutes climate? |
| 8909 | By what authority, then, do you object to my amassing treasure? |
| 8909 | Can I alter the received opinions of the world? |
| 8909 | Can any moral good spring from such blind assurance? |
| 8909 | Can be, with his dim optics, with his limited vision, fathom the human heart? |
| 8909 | Can he prevent his eyes, cast without design upon any object whatever, from giving him an idea of this object, from moving his brain? |
| 8909 | Can it not be perceived they are inherent in his nature? |
| 8909 | Can man at last flatter himself with having arrived at a fixed being, or must the human species again change? |
| 8909 | Can this imagination in one individual ever be the same as in another? |
| 8909 | Chagrin, remorse, melancholy, and despair, have they disfigured to him the spectacle of the universe? |
| 8909 | Do I not ardently love my God? |
| 8909 | Do I not behold, that no one is ashamed of adultery but the husband it has outraged? |
| 8909 | Do not nations unceasingly suffer from their follies? |
| 8909 | Do not thy follies, thy shameful habits, thy debaucheries, damage thine health? |
| 8909 | Do not thy vices every day dig thy grave? |
| 8909 | Do they not assure me that zeal is pleasing to him; that sanguinary inhuman persecutors have been his friends? |
| 8909 | Do they not know that they are hateful and contemptible? |
| 8909 | Do they wish to be undeceived? |
| 8909 | Do we not ourselves change? |
| 8909 | Does disgrace hold him out to the finger of scorn; does indigence menace him in an obdurate world? |
| 8909 | Does he not, in fact, circumscribe the attributes of the Deity, and deny his power, to suit his own purpose? |
| 8909 | Does it not appear to annihilate the universe to him, and him to the universe? |
| 8909 | Does it not furnish its disciples with the means of extricating themselves from the punishments with which it has so frequently menaced them? |
| 8909 | Does not Mahometanism cut off from all chance of future existence, consequently from all hope of reaching heaven, the female part of mankind? |
| 8909 | Does not all change around us? |
| 8909 | Does not either his happiness or his misery depend on the part he plays? |
| 8909 | Does not listlessness punish thee for thy satiated passions? |
| 8909 | Does not that deprive him of every thing? |
| 8909 | Dost thou not behold in those eccentric comets with which thine eyes are sometimes astonished, that the planets themselves are subject to death? |
| 8909 | Dost thou not know the Sesostris''s, the Alexanders, the Caesars are dead? |
| 8909 | Dost thou not linger out life in disgust, fatigued with thine own excesses? |
| 8909 | Each idea is an effect, but however difficult it may be to recur to the cause, can we possibly suppose it is not ascribable to a cause? |
| 8909 | Every time thou hast stained thyself with crime, hast thou dared without horror to return into thyself, to examine thine own conscience? |
| 8909 | From whence came these elements? |
| 8909 | From whence comes these opinions, which according to the theologians are so displeasing to God? |
| 8909 | Has any or the whole of them rendered him better, more enlightened to his duties, more faithful in their performance? |
| 8909 | Has he placed his happiness exclusively on some object which it is impossible for him to procure? |
| 8909 | Has not thy vigour, thy gaiety, thy content, already yielded to feebleness, crouched under infirmities, given place to regret? |
| 8909 | Has the human species existed from all eternity; or is it only an instantaneous production of Nature? |
| 8909 | Hast thou not dreaded the scrutiny of thy fellow man? |
| 8909 | Hast thou not found remorse, error, shame, established in thine heart? |
| 8909 | Have I not seen my fellow- citizens envy them-- the nobles of my country sacrifice every thing to obtain them? |
| 8909 | Have the Jews exalted no one to the celestial regions, save the virtuous? |
| 8909 | Have there been always men like ourselves? |
| 8909 | Have there been, in all times, males and females? |
| 8909 | Have they led him to the least acquaintance with the great_ Cause of Causes?_ Alas! |
| 8909 | Have they not remorse? |
| 8909 | Have they not, then, a consciousness of their own iniquities? |
| 8909 | He adds from himself,"who knows, if to live, be not to die; and if to die, be not to live?" |
| 8909 | His ignorance, his prejudices, his imbecility, his vices, his passions, his weakness, are they not the inevitable consequence of vicious institutions? |
| 8909 | His physical evils, are they violent? |
| 8909 | How can a being without extent be moveable; how put matter in action? |
| 8909 | How can a substance devoid of parts, correspond successively with different parts of space? |
| 8909 | How can he judge whether there objects be favorable or prejudicial to him? |
| 8909 | How can it cease to think? |
| 8909 | How could man occupy himself with a perishable world, ready every moment to crumble into atoms? |
| 8909 | How dream of rendering himself happy on earth, when it is only the porch to an eternal kingdom? |
| 8909 | How is he to assure himself of the existence, how ascertain the qualities of beings he is not able to feel? |
| 8909 | How much pain, how much anxiety, has he not endured in this perpetual conflict with himself? |
| 8909 | How, if he does not reiterate this experience, can he compare it? |
| 8909 | However this may be, the sensibility of the brain, and all its parts, is a fact: if it be asked, whence comes this property? |
| 8909 | I agree to it without any difficulty: but in reply, I again ask, Is his nature susceptible of this modification? |
| 8909 | If his senses are vitiated, how is it possible they can convey to him with precision, the sensations, the facts, with which they store his brain? |
| 8909 | If however it be asked, what is a spirit? |
| 8909 | If it be enquired how, or for why, matter exists? |
| 8909 | If it be inquired, whence proceeds the motion that agitates matter? |
| 8909 | If it was asserted,"All men naturally desire to be rich; therefore all men will one day be rich,"how many partizans would this doctrine find? |
| 8909 | If our country is attacked, do we not voluntarily sacrifice our lives in its defence? |
| 8909 | If the calendar of the Romish saints was examined, would it be found to contain none but righteous, none but good men? |
| 8909 | If we can only form ideas of material substances, how can we suppose the cause of our ideas can possibly be immaterial? |
| 8909 | If, again, it be asked, what origin we give to beings of the human species? |
| 8909 | If, then, it be demanded, whence came man? |
| 8909 | If, therefore, it be asked, whence came matter? |
| 8909 | In a passage reported by Arrian, he says,"but where are you going? |
| 8909 | In attributing to spirits the phenomena of Nature, as well as those of the human body, do we, in fact, do any thing more than reason like savages? |
| 8909 | In fact, will not every thing conduct to indulgence the fatalist whom experience has convinced of the necessity of things? |
| 8909 | In the country I inhabit, do I not see all my fellow- citizens covetous of riches? |
| 8909 | In the puissant Nature that environs thee, shalt thou pretend to be the only being who is able to resist her power? |
| 8909 | In thy actual being, art not thou submitted to continual alterations? |
| 8909 | In what moment is he a free agent? |
| 8909 | Indeed what is his soul, save the principle of sensibility? |
| 8909 | Indeed, how can we flatter ourselves we shall ever be enabled to compass the true principle of that gravity by which a stone falls? |
| 8909 | Indeed, what right have we to hate or despise man for his opinions? |
| 8909 | Is death any thing more than a profound, a permanent steep? |
| 8909 | Is erring, feeble man, with all his imbecilities, competent to form a judgment of the heavenly deserts of his fellows? |
| 8909 | Is he master of feeling or not feeling pain? |
| 8909 | Is he not obliged to play a part against his will? |
| 8909 | Is he not sufficiently punished by the multitude of evils that afflict him on every side? |
| 8909 | Is he the master of desiring or not desiring an object that appears desirable to him? |
| 8909 | Is he the master of preventing the qualities which render an object desirable from residing in it? |
| 8909 | Is he the master of willing, not to withdraw his hand from the fire when he fears it will be burnt? |
| 8909 | Is it consistent with sound doctrine, with philosophy, or with reason? |
| 8909 | Is it in his power to add to these consequences all the weight necessary to counterbalance his desire? |
| 8909 | Is it not evident that the whole universe has not been, in its anterior eternal duration, rigorously the same that it now is? |
| 8909 | Is it not this divine being who chooses and rejects? |
| 8909 | Is it possible that evil can result to man from a correct understanding of the relations he has with other beings? |
| 8909 | Is man more the master of his opinions? |
| 8909 | Is not God the absolute master of their destiny? |
| 8909 | Is not Mahomet himself enthroned in the empyrean by this superstition? |
| 8909 | Is not Nature herself a vast machine, of which the human species is but a very feeble spring? |
| 8909 | Is not audacious crime encouraged? |
| 8909 | Is not compassion laughed to scorn? |
| 8909 | Is not cunning vice rewarded? |
| 8909 | Is not honesty contemned? |
| 8909 | Is not its descent the necessary effect of its own specific gravity? |
| 8909 | Is not love of the public weal taxed as folly; exactitude in fulfilling duties looked upon as a bubble? |
| 8909 | Is not man brought into existence without his own knowledge? |
| 8909 | Is not subtle intrigue eulogized? |
| 8909 | Is not virtue discouraged? |
| 8909 | Is their condition happy? |
| 8909 | Is there any thing in the world that perishes totally?" |
| 8909 | Is there one wicked individual who enjoys a pure, an unmixed, a real happiness? |
| 8909 | Is this species without beginning? |
| 8909 | Is virtue in this situation amongst men? |
| 8909 | It may be asked of man, is he any thing more than matter combined, of which the former varies every instant? |
| 8909 | It ought not to excite surprise if such a system is of no efficacy; what can reasonably be the result of such an hypothesis? |
| 8909 | It will be asked, perhaps, by what road has man been conducted to form to himself these gratuitous ideas of another world? |
| 8909 | Justice, does she hold her scales with a firm, with an even hand, between all the citizens of the state? |
| 8909 | Let us see if it is a barren speculation, that his not any influence upon the felicity of the human race? |
| 8909 | Might it not be a question to the Malebranchists, was it in the Divinity that SPINOZA beheld his system? |
| 8909 | Mistaken the laws of Nature, did I say? |
| 8909 | Nevertheless, how many persons say they are, and even believe themselves, restrained by the fears of the life to come? |
| 8909 | On the other hand, does not superstition itself, does not even religion, annihilate the effects of those fears which it announces as salutary? |
| 8909 | Or has he the power to take away from fire the property which makes him fear it? |
| 8909 | Perfidious friends, do they forsake him in adversity? |
| 8909 | Rebellious, ungrateful children, do they afflict his old age? |
| 8909 | Religion, which alone pretends to regulate his manners, does it render him sociable-- does it make him pacific-- does it teach him to be humane? |
| 8909 | Society, or those who represent it, do they use him with harshness, do they treat him with injustice, do they render his existence painful? |
| 8909 | Suppose the argument retorted on them; would it be believed? |
| 8909 | That those who do not think as I do are his enemies? |
| 8909 | The arbiters, the sovereigns of society, are they faithful in recompensing, punctual in rewarding, those who have best served their country? |
| 8909 | The examples spread before him, are they suitable to innocence and manners? |
| 8909 | The laws, do they never support the strong against the weak-- favor the rich against the poor-- uphold the happy against the miserable? |
| 8909 | The motion or impulse to action, of which he is susceptible, is that not physical? |
| 8909 | The question then arises, how can we conceive such a substance, which is only the negation of every thing of which we have a knowledge? |
| 8909 | The species itself, is it indestructible, or does it pass away like its individuals? |
| 8909 | The_ choleric_ man vociferates,--You advise me to put a curb on my passions; to resist the desire of avenging myself: but can I conquer my nature? |
| 8909 | Thou pretendest to exist for ever; whit thou, then, that for thee alone eternal Nature shall change her undeviating course? |
| 8909 | Thus the organic structure once destroyed, can it be reasonably doubted the soul will be destroyed also? |
| 8909 | Thus, when even the soul should be admitted to be immaterial, what conclusion must be drawn? |
| 8909 | Thus, when it shall be inquired, what is man? |
| 8909 | Was Constantine, was St. Cyril, was St. Athanasius, was St. Dominic, worthy beatification? |
| 8909 | Was the animal anterior to the egg, or did the egg precede the animal? |
| 8909 | Was there a first man, from whom all others are descended? |
| 8909 | Were Jupiter, Thor, Mercury, Woden, and a thousand others, deserving of celestial diadems? |
| 8909 | What absurdity then, or what want of just inference would there be, to imagine that the man, the horse, the fish, the bird, will be no more? |
| 8909 | What are these, but notions which he must necessarily put aside, in order that human association may subsist? |
| 8909 | What benefit could arise from education itself? |
| 8909 | What did I say? |
| 8909 | What did I say? |
| 8909 | What do I say? |
| 8909 | What do I say? |
| 8909 | What does it present to the mind, but a substance which possesses nothing of which our senses enable us to have a knowledge? |
| 8909 | What does the man in power, except shew to others, that he is in a state to supply the requisites to render them happy? |
| 8909 | What harmony, what unison, then, can possibly exist between them, when they discourse with each other, upon objects only known to their imagination? |
| 8909 | What is it that represents the word_ intelligence_, if he does not connect it with a certain mode of being and of acting? |
| 8909 | What is it, to think, to enjoy, to suffer; is it not to feel? |
| 8909 | What is life, except it be the assemblage of modifications, the congregation of motion, peculiar to an organized being? |
| 8909 | What is the aim of man in the sphere he occupies? |
| 8909 | What is the object that unites all these qualities? |
| 8909 | What is the visible and known end of all their motion? |
| 8909 | What is there that is terrible or grievous in that? |
| 8909 | What it is that authorizes them to believe this sterility in Nature? |
| 8909 | What moral reliance ought we to have on such people? |
| 8909 | What motive, indeed, except it be this, remains for him in the greater part of human societies? |
| 8909 | What the scale by which to measure who has the best regulated imagination? |
| 8909 | What, then, must be the diversity of these ideas, if the objects meditated upon do not act upon the senses? |
| 8909 | What, then, shall be, the common standard that shall decide which is the man that thinks with the greatest justice? |
| 8909 | When Samson wished to be revenged on the Philistines, did he not consent to die with them as the only means? |
| 8909 | When a theologian, obstinately bent on admitting into man two substances essentially different, is asked why he multiplies beings without necessity? |
| 8909 | When the father either menaces his son with punishment, or promises him a reward, is he not convinced these things will act upon his will? |
| 8909 | When to resolve these problems, man is obliged to have recourse to miracles or to make the Divinity interfere, does he not avow his own ignorance? |
| 8909 | Where are now the priests of Apollo, of Juno, of the Sun, and a thousand others? |
| 8909 | Wherefore is it not exacted that all men shall have the same features? |
| 8909 | Will it also be without end? |
| 8909 | Will the assertion be ventured, that the stone and earth do not act? |
| 8909 | Will there always be such? |
| 8909 | Will you have me renounce my happiness? |
| 8909 | With respect to those who may ask why Nature does not produce new beings? |
| 8909 | You call my pleasures disgraceful; but in the country in which I live, do I not witness the most dissipated men enjoying the most distinguished rank? |
| 8909 | and what is its end? |
| 8909 | but do I not also witness that they are little scrupulous in the means of obtaining wealth? |
| 8909 | do not I see men making trophies of their debaucheries, boasting of their libertinism, rewarded, with applause? |
| 8909 | does not every thing tell me, that in this world money is the greatest blessing; that it is amply sufficient to render me happy? |
| 8909 | dost thou not see all the threads which enchain thee? |
| 8909 | has he the power either to prevent it from presenting itself, or from renewing itself in his brain? |
| 8909 | his experience will be true: are they unsound? |
| 8909 | how prove its truth? |
| 8909 | in punishing those who have pillaged, who have robbed, who have plundered, who have divided, who have ruined it? |
| 8909 | that it is impossible, in its posterior eternal duration, it can be rigidly in the same state that it now is for a single instant? |
| 8909 | we may enquire of them in turn, upon what foundation they suppose this fact? |
| 8909 | what advantage will he discover in restraining the fury of his passions? |
| 8909 | what right have you to prevent my using means, which although you call them sordid and criminal, I see approved by the sovereign? |
| 8909 | wilt thou never conceive, that thou art but an ephemeron? |
| 45851 | Quis ignorat, ex ipsâ Socratis( quo velut fonte omnis philosophia manasse creditur) scholâ evasisse tyrannos et hostes patriæ suæ? |
| 45851 | ( 2) Is animal the genus of man, or not? |
| 45851 | ( 2) Whether the alleged Proprium is a Proprium at all?) |
| 45851 | --"On what account, then, is it that we give to any thing the name_ Quantus_? |
| 45851 | 1)? |
| 45851 | 10--[Greek: a)/topon de\ kai\ to\ e)nanti/ on mê\ poiê= sai tô=| a)gathô=| kai\ tô=| nô=|]:"Quid enim? |
| 45851 | 11- 18, that the respondent ought not to grant such improbabilities at all?] |
| 45851 | 17), so that individuals are men by participation not of one Self- man, but of the two-- Self- animal, Self- biped? |
| 45851 | 18)? |
| 45851 | 18)? |
| 45851 | 18)? |
| 45851 | 18:[ Greek: ou)si/ as me\n ga\r pa/ sês ge/ nesi/ s e)stin, stigmê= s d''ou)k e)/stin]? |
| 45851 | 2), and say[ Greek: dia\ ti/ ta/ de ê)\ to/ de e)sti\n a)/nthrôpos?] |
| 45851 | 20:[ Greek: tô=| dê\ zô= nti tou= pra/ ttein a)phê|rême/ nô|, e)/ti de\ ma= llon tou= poiei= n, ti/ lei/ petai plê\n theôri/ as? |
| 45851 | 22)? |
| 45851 | 22)? |
| 45851 | 22:[ Greek: pô= s dei=_ thêreu/ ein_ ta\ e)n tô=| ti/ e)sti katêgorou/ mena?]] |
| 45851 | 24)--What is the relation between good fortune and happiness? |
| 45851 | 24:[ Greek: to\ de\ zêtou/ menon tou= t''e)sti/, ti/ s ê( tê= s kinê/ seôs a)rchê\ e)n tê=| psuchê=|? |
| 45851 | 25- 34:[ Greek: ô(/sper O(/mêro/ s e)sti/ ti, oi(=on poiêtê/ s; a)=r''ou)=n kai\ e)/stin, ê) ou)/? |
| 45851 | 29)? |
| 45851 | 29; the principle of these last is apparently[ Greek:_ du/ namis_], the second of the three_ principia_ announced just before(? |
| 45851 | 2:[ Greek: ê(=| me\n ga\r ta\ a)no/ êta o)re/ getai au)tô= n, ê)=n a)/n ti to\ lego/ men; ei) de\ kai\ ta\ phro/ nima, pô= s a)\n le/ goie/ n ti? |
| 45851 | 3--"Or that pleasures differ in kind? |
| 45851 | 31)? |
| 45851 | 31, seq.)? |
| 45851 | 34)? |
| 45851 | 4:[ Greek: dia\ ti/ pote ta\ phuta\ ou)k ai)stha/ netai, e)/chonta/ ti mo/ rion psuchiko\n kai\ pa/ schonta/ ti u(po\ tô= n a(ptô= n? |
| 45851 | A difficulty is often started, and enquiry made, Who is to be the judge of health and sickness? |
| 45851 | A thesis being propounded in appropriate terms, with subject and predicate, how are you the propounder to seek out arguments for its defence? |
| 45851 | After formally winding up the whole enquiry, he proceeds to ask regarding the_ principia_ of Demonstrative Science: What are they? |
| 45851 | Again, are we to imagine that this generic Ens,[ Greek: au)tozô=|on], partakes at the same time of contrary differentiæ-- the dipod, polypod, apod? |
| 45851 | Again, how is it possible that the elements of all the Categories can be the same? |
| 45851 | Again, if the Universals or Forms are Numbers, how can they ever be causes? |
| 45851 | Again, suppose a questioner to ask you, Is this subject white? |
| 45851 | Again, when we investigate the problem, Why does the Nile flow with a more powerful current in the last half of the( lunar) month? |
| 45851 | Again, whence comes[ Greek: au)tozô=|on] itself, and how do the particular animals arise out of it? |
| 45851 | Again, whether we assume its Essence to be Cogitation actual or Cogitation potential,_ what_ does it cogitate? |
| 45851 | And both Xenophon and Plato give us abundant examples of the terms to which Sokrates applied his interrogatories: What is the Holy? |
| 45851 | And farther( continues Parmenides), even when admitting these Universal Forms as self- existent, how can we know anything about them? |
| 45851 | And if the answer be in the affirmative, we proceed to enquire, under the fourth head, What is the essence of the subject? |
| 45851 | And this last again-- what is it? |
| 45851 | Answer.--He is lying down, standing upright, kneeling,[ Greek: pu\x protei/ nôn],& c. This is quite different from the question, Where is Sokrates? |
| 45851 | Are the earth and the sea liquid? |
| 45851 | Are there not some things which it is absurd to cogitate? |
| 45851 | Are these parts of the Form of man? |
| 45851 | Are they then cognitions, or cognizant habits and possessions, born along with us, and complete from the first? |
| 45851 | As it stands, it might be supposed to be intended as[ Greek: a)/nthrôpos dia\ ti/ e)stin a)/nthrôpos?] |
| 45851 | Assuming the genus to be truly declared in the definition you will examine whether the differentiæ enunciated are differentiæ at all? |
| 45851 | But are these the only Essences, or are there others besides? |
| 45851 | But body is that which is extended in every direction: how can there be many bodies unlike to each other, yet each of them infinite? |
| 45851 | But can we assume that there is such a medium( so that the case supposed will belong to the analogy of grey, halfway between white and black)? |
| 45851 | But how can a part of the Form Equality, less than the whole Form, cause the magnitudes to be equal? |
| 45851 | But how do we know that A belongs to B? |
| 45851 | But how does Aristotle prove the rule for the Universal Negative itself? |
| 45851 | But how or by what process is this_ quæsitum_ obtained and made clear? |
| 45851 | But how( it is asked) can this be true? |
| 45851 | But if you ask, Are all men wise? |
| 45851 | But is there no difference whether its Cogitatum is honourable or vulgar? |
| 45851 | But is this true of the perfectly virtuous nature and habits? |
| 45851 | But it was not allowable to ask him,_ What_ is Rhetoric? |
| 45851 | But may we not meet these difficulties by replying that there are some things in which Cognition is identical with the Cognitum? |
| 45851 | But suppose absence of these two causes: in which direction will the Earth be naturally carried? |
| 45851 | But the being brought to an even temperature, what is it? |
| 45851 | But upon that supposition what is it that holds these different parts together? |
| 45851 | But what are we to understand by these words--[Greek: oi( a)kribe/ steroi tô= n lo/ gôn]--from which Aristotle derives the objection? |
| 45851 | But what is the cause now that every thing having weight is carried towards the Earth? |
| 45851 | But what is the point of departure for this process? |
| 45851 | But what is this_ determinately true_, but true_ upon our knowledge_, or evidently true? |
| 45851 | But what shall we say in regard to things Uncompounded? |
| 45851 | But why did not Aristotle specify the Parmenides directly and by name? |
| 45851 | But why is not the whole body of the Heaven thus constituted(_ i.e._, encyclical)? |
| 45851 | But why_ is_ the month then more wintry? |
| 45851 | But, if this be the case, what is the reason that there are many different revolutions in the Heaven? |
| 45851 | By Induction? |
| 45851 | Can there be a cogitation of nothing at all? |
| 45851 | Does the simple performance of the acts to which they dispose us, always confer happiness? |
| 45851 | Even if we suppose Particulars to be Numbers also, how can one set of Numbers be causes to the others? |
| 45851 | First, Is it possible that the same cognition, and in the same relation, can be obtained both by Definition and by Demonstration? |
| 45851 | For example,[ Greek: a)/nthrôpos dia\ ti/ e)stin?] |
| 45851 | For where is the working force to mould them in conformity with the Universals? |
| 45851 | For, what can these latter be? |
| 45851 | From what source did Hermippus derive these statements made by Stroebus to Aristotle?] |
| 45851 | He introduces however in his Psychology some answer to the question, What is it that produces local movement in the animal body? |
| 45851 | How are we to discriminate these from the true? |
| 45851 | How are we to proceed in hunting out those attributes that are predicated_ in Quid_,[36] as belonging to the Essence of the subject? |
| 45851 | How can the Form Smallness have any parts less than itself, or how can it be greater than anything? |
| 45851 | How can the soul be a monad? |
| 45851 | How can the[ Greek: zô=|on] which is Essence, exist apart from and alongside of[ Greek: au)to\ to\ zô=|on]? |
| 45851 | How comes it that some bodies have souls and others not? |
| 45851 | How do they become known? |
| 45851 | How is he to deal with these opponents? |
| 45851 | How is it possible to_ learn_ at all? |
| 45851 | How is it that the definition is One? |
| 45851 | How large is the field? |
| 45851 | How then can the Universals, if they be the essences of sensible things, have any existence apart from those sensible things? |
| 45851 | How then can these_ principia_ themselves be known? |
| 45851 | How would Aristotle himself have proved the above conclusion? |
| 45851 | How, moreover, can Magnitude, and a Continuum arise out of that which has no Magnitude? |
| 45851 | How, then, are these Axioms to be proved against Herakleitus? |
| 45851 | How? |
| 45851 | However, there is here some difficulty: Since vinegar is generated out of wine, why is not wine the Matter of vinegar, and potentially vinegar? |
| 45851 | I come now to the second sophistical refutation given by Aristotle: Koriskus, and the musician Koriskus-- are the two the same or different? |
| 45851 | If a proposition be true, will it be true when thus converted, or( in other words) will its converse be true? |
| 45851 | If false, will its converse be false? |
| 45851 | If it cause itself to move, it must be animated([ Greek: e)/mpsuchon]): but how can an infinite animated being([ Greek: zô=|on]) exist? |
| 45851 | If it does not, how can dipodic or polypodic animals really exist? |
| 45851 | If so, how can it be admitted as a_ proprium_ thereof?] |
| 45851 | If so, how many are the parts? |
| 45851 | If the body is potentially healthy, and if disease is the contrary of health, are we to say that both these states are potential? |
| 45851 | If these investigations do not belong to the First Philosopher, to which among the other investigators can they belong? |
| 45851 | If this be not so always, how are we to distinguish the cases in which it is true from those in which it is not? |
| 45851 | If this last person believes truly, what is meant by the common saying that such and such is the constitution of nature? |
| 45851 | If this were not so, how is it that they are of infinite diversity, and not all One? |
| 45851 | If we are asked,_ how long the action_ is? |
| 45851 | If you are asked respecting Sokrates,_ What_ he_ is_? |
| 45851 | If you ask him, Whether it is true that Sokrates is_ homo_? |
| 45851 | In how many different senses is good employed? |
| 45851 | In how many senses Opposite can be said? |
| 45851 | In regard to a brazen circle, if we are asked,_ Quid est_? |
| 45851 | In replying to the enquiry,_ Quid est?_ it is more suitable and significant to declare the Genus than the Differentia. |
| 45851 | In respect to them, what is truth or falsehood-- to be or not to be? |
| 45851 | In what Category are we to place sensations, or any other feelings and states of mind? |
| 45851 | In what posture is he? |
| 45851 | In what relation does he stand to others? |
| 45851 | Is Bonum included as something separate and as an adjunct by itself transcendent? |
| 45851 | Is good enunciated in this or that different sense? |
| 45851 | Is it by Demonstration or by Definition? |
| 45851 | Is it interposition of the earth, or conversion of the moon''s body, or extinction of her light,& c.? |
| 45851 | Is it necessary that the same effect should be produced in all cases by the same cause? |
| 45851 | Is it produced by special grace or inspiration from the Gods? |
| 45851 | Is not[ Greek: to\ zê= n] included in the_ essentia_([ Greek: to\ ti\ ê)=n ei)=nai]) of[ Greek: zô=|on]? |
| 45851 | Is the heaven or the earth sea? |
| 45851 | Is there any valid test other than experience itself, as intentionally varied by experiments and interpreted by careful Induction? |
| 45851 | Is this upward, or downward, or in what other direction? |
| 45851 | Is water potentially both wine and vinegar? |
| 45851 | It is first also in cognition, because we believe ourselves to know any thing fully, when we are able to answer_ Quid est_? |
| 45851 | Lastly, how is the heart affected, apart from the rest of the system? |
| 45851 | Lastly, the Final Cause serves as middle term, when to the question, Why does a man walk after dinner? |
| 45851 | Must not each cogitation have a real_ cogitatum_ correlating with it,--in this case, the one Form that is identical throughout many particulars? |
| 45851 | Next, by what Cause? |
| 45851 | Now the enquiry into Cause, or the Why, always comes in this shape: Why does one thing belong to another? |
| 45851 | Now what can we say is better than even Science, except God? |
| 45851 | Now what is it that Aristotle here means by"exoteric discourse?" |
| 45851 | Now what is it which makes the subject man, One? |
| 45851 | Now, how do we come to know these undemonstrable Axioms and other immediate propositions or_ principia_, since we do not knew them by demonstration? |
| 45851 | Of what are they composed? |
| 45851 | Of which among these things is it the Essence? |
| 45851 | Or again, is it an error to call_ these_ Essences, and are all Essences really something different from these? |
| 45851 | Or is it immanent, pervading the whole arrangement of the constituent parts? |
| 45851 | Or, if it be not so, does it not assert more than you know? |
| 45851 | Persons might as well raise difficulty and make enquiry, Whether we are now awake or asleep? |
| 45851 | Porphyry and his successors put the question, Whether Genera and Species had a separate existence, apart from the Individuals composing them? |
| 45851 | Que nous présente la réalité? |
| 45851 | Respecting Mathematical Entia, why are not the notions of the** parts parts of the notion of the whole? |
| 45851 | Respecting Quale, Quantum, and the rest, we may enquire_ Quid Est_? |
| 45851 | Respecting_ Causa_ and_ Causatum_ question may be made whether it is necessary that when the_ causatum_ exists, the_ causa_ must exist also? |
| 45851 | Sed quis omnium doctior, quis acutior, quis in rebus vel inveniendis vel judicandis acrior Aristotele fuit? |
| 45851 | Shall we indicate only the animal( as substratum)? |
| 45851 | So that in answering the great and often- considered question,_ Quid est Ens_? |
| 45851 | Such being the case, what is the use or value of dialectic debate, or of a methodized procedure for conducting it? |
| 45851 | The Genus must partake alike and equally of all of them; but how is it that all of them are One, and not Many? |
| 45851 | The distinction here noted by Aristotle( between the two questions:--(1) Whether the alleged Proprium is well set out or clearly described? |
| 45851 | The enquiry, Why a thing is itself? |
| 45851 | The fault is( he says) that such roundabout procedure puts out of sight the real ground of the proof:[ Greek: ti/ s de\ ê( mochthêri/ a? |
| 45851 | The first proposition to be made is, in answer to the question_ Quale Quid_? |
| 45851 | The heart, or what other part? |
| 45851 | The problem was now clearly set out in philosophy-- What are the objects correlating with Universal terms, and with Particular terms? |
| 45851 | The question then arises, Can there be more than one cause of the same_ causatum_? |
| 45851 | They must therefore be acquired; yet how is it possible for us to acquire them? |
| 45851 | This seems impossible; for what part of the body can the Noûs or Intellect(_ e.g._) be imagined to hold together? |
| 45851 | Thus in regard to an eclipse: What is its Cause? |
| 45851 | Thus, What is the Cause of man, as Matter? |
| 45851 | Thus, What is the Matter of man? |
| 45851 | Thus, if you ask, Is Sokrates wise? |
| 45851 | Thus, when you say a house, do you mean a protective receptacle built of bricks? |
| 45851 | To act unjustly-- and to be the object of unjust dealing by others-- are both bad: but which is the worst? |
| 45851 | To the question put to them-- Why do we not hear this immense sound? |
| 45851 | Under the first head we enquire, Whether a fact or event is so or so? |
| 45851 | Under the third head, we ask, Does a supposed subject exist? |
| 45851 | Under which of the two, therefore, are we to reckon Friendship? |
| 45851 | Uniform perseverance in action, then, creates a habit: but of what nature is the required action to be? |
| 45851 | Upon fortune herself as a special agent? |
| 45851 | Upon intelligence? |
| 45851 | Upon nature? |
| 45851 | Upon the grace and favour of the gods to the fortunate individual? |
| 45851 | Upon this, the fourth and last question follows,_ Quali Modo se habens ad alia_? |
| 45851 | Upon this, the next question is put,_ Quali Modo se habens_? |
| 45851 | Upon what does good fortune depend? |
| 45851 | Upon what does this good fortune depend? |
| 45851 | We define man_ animal bipes_: How is it that this is One and not Many? |
| 45851 | We must now consider whether we ought to recognize one such Movent or Essence only, or several of the same Essences? |
| 45851 | We perceive_ that_ we see or hear;[105] do we perceive this by sight or by hearing? |
| 45851 | We shall be asked, What part of the animal? |
| 45851 | What are their motions? |
| 45851 | What doctrine does he lay down about the first_ principia_ or beginnings of scientific reasoning-- the[ Greek: a)rchai\ sullogistikai/]? |
| 45851 | What else would be done by Sokrates, if cross- examining an Anaxagorean or a Herakleitean? |
| 45851 | What is Definition, and what matters admit of Definition? |
| 45851 | What is Justice-- Injustice-- Temperance-- Madness-- Courage-- Cowardice-- A City-- A man fit for civil life? |
| 45851 | What is a man''s posture? |
| 45851 | What is being done to him? |
| 45851 | What is he doing? |
| 45851 | What is he wearing? |
| 45851 | What is his Species? |
| 45851 | What is his clothing or equipment? |
| 45851 | What is his height and bulk? |
| 45851 | What is it that is generated? |
| 45851 | What is it that knows how to count? |
| 45851 | What is it to be a garment? |
| 45851 | What is its Matter? |
| 45851 | What is its figure? |
| 45851 | What is the Beautiful or Honourable? |
| 45851 | What is the Cause, as Movent-- here light- destroying? |
| 45851 | What is the Command of Men? |
| 45851 | What is the Differentia, limiting the Genus and constituting the Species? |
| 45851 | What is the Supreme Good-- the End of all Ends? |
| 45851 | What is the Ugly or Base? |
| 45851 | What is the Unholy? |
| 45851 | What is the animating principle belonging to each of these bodies, and what is the most general definition of it? |
| 45851 | What is the bodily sign accompanying a courageous disposition? |
| 45851 | What is the business and peculiar function of Man, as Man? |
| 45851 | What is the cause of this? |
| 45851 | What is the cause that each number and each definition is One? |
| 45851 | What is the character fit for commanding men? |
| 45851 | What is the difference between cognitions_ elicited through experience_, and cognitions_ derived from experience_? |
| 45851 | What is the mental habit or condition that is cognizant of them? |
| 45851 | What is the nature of Time? |
| 45851 | What is the order of procedure most suitable, first, for the questioner or assailant; next, for the respondent or defender? |
| 45851 | What is the relation between the two? |
| 45851 | What is their figure? |
| 45851 | What is this last? |
| 45851 | What manner of man is he? |
| 45851 | What manner of man is he? |
| 45851 | What position does he take up in respect to the authority of Common Sense? |
| 45851 | What, as Form? |
| 45851 | What, as Movent? |
| 45851 | What, as[ Greek: ou(= e(/neka]? |
| 45851 | When a man asks us, What is the Cause? |
| 45851 | When do you speak of him? |
| 45851 | When the question is asked, therefore, Why there are( not one only but) several encyclical bodies? |
| 45851 | When therefore, we enquire, What are the principles or elements of Essences, of Relata, of Qualities& c., and whether they are the same or different? |
| 45851 | When we next enquire, to what standard does_ right reason_ look in making this determination? |
| 45851 | When you say a line, do you mean a dyad in length-- Form in Matter? |
| 45851 | When you talk of an animal, do you mean soul in body? |
| 45851 | Where is he? |
| 45851 | Wherein consists the happiness of an individual man? |
| 45851 | Whether Koriskus or literary Koriskus, be the same or different? |
| 45851 | Whether Unum is opposite to Unum? |
| 45851 | Whether a given subject possesses this or that attribute, or is in this or that condition? |
| 45851 | Whether is it at rest or in motion? |
| 45851 | Whether objects are truly what they appear to men awake or to men asleep? |
| 45851 | Whether the weight of an object is as it appears to a weak or to a strong man? |
| 45851 | Which of these two is the best? |
| 45851 | Which part first? |
| 45851 | Who is to enquire whether Sokrates, and Sokrates sitting, is the same person? |
| 45851 | Whom are we to recognize as the person to judge rightly in each particular case? |
| 45851 | Why are some of the intermediate circles( neither farthest nor nearest) moved by a greater number of motions than any of the others? |
| 45851 | Why are these materials a house? |
| 45851 | Why are these materials, bricks and stones, a house? |
| 45851 | Why does it thunder? |
| 45851 | Why does none of them produce a definition of an Idea? |
| 45851 | Why is he One and not Many, say animal and a biped-- more especially if there exist, as the Platonists say, a Self- animal and a Self- biped? |
| 45851 | Why is not the living man potentially a corpse? |
| 45851 | Why is this Matter a man? |
| 45851 | Yet what can that be which causes the Infinite to move? |
| 45851 | You are obliged to say: Will it not be so in all such cases? |
| 45851 | You must not ask for positive information, nor put such questions as the following: What is man? |
| 45851 | You must not ask him, What is the genus of man? |
| 45851 | You must yourself declare the genus, and ask whether he admits it, in one or other of the two following forms--(1) Is animal the genus of man? |
| 45851 | You will find it useful to commence by a question more general:_ e.g._, Is the science of two opposites the same? |
| 45851 | [ 17] Besides, even if we grant that the soul includes all the four elements, where is the cementing principle that combines all the four into one? |
| 45851 | [ 26] The Efficient is the middle term, when to the question, Why did the Persians invade Athens? |
| 45851 | [ 30] What is the cause of an eclipse of the moon? |
| 45851 | [ 37] How can such a mental condition be explained? |
| 45851 | [ 391] You must ask in this form: Is the definition of man so and so? |
| 45851 | [ 40] It signifies really_ Tale Aliquid_, answering to the enquiry_ Quale Quid_? |
| 45851 | [ 46] For example, suppose you are investigating, What is the essence or definition of magnanimity? |
| 45851 | [ 71] What is this individual, Sokrates? |
| 45851 | [ 73] But would not any expert Dialectician do just the same? |
| 45851 | [ 81] When we are asked the questions, How much is the height? |
| 45851 | [ 91] But may there not be Opinion and Cognition respecting the same matters? |
| 45851 | [ Greek: Kei= sthai] is intended to mean_ posture_,_ attitude_,& c. It is a reply to the question, In what posture is Sokrates? |
| 45851 | _ Cur locum habet eclipsis lunæ_? |
| 45851 | _ E.g._,_ Quid est eclipsis lunæ_? |
| 45851 | _ Qualis est_? |
| 45851 | _ e.g._, why is not the notion of a semi- circle part of the notion of a circle? |
| 45851 | and Definition? |
| 45851 | and if not, by what other faculty? |
| 45851 | and say that it is_ homo_ or_ ignis_; not simply when we are able to answer_ Quale_ or_ Quantum est_? |
| 45851 | and to a spectator healthy or jaundiced? |
| 45851 | and why upon these Ten rather than others? |
| 45851 | and, if several, how many? |
| 45851 | as hope, joy, fear; sound, smell, taste; pain, pleasure; thought, judgment, conception, and the like? |
| 45851 | be Essentia? |
| 45851 | for garment? |
| 45851 | for white man? |
| 45851 | o(\ ga\r mê\ ê)/|dei ei) e)/stin a(plô= s, tou= to pô= s ê)/|dei o(/ti du/ o o)rtha\s e)/chei a(plô= s? |
| 45851 | of existence and non- existence? |
| 45851 | of sight and blindness? |
| 45851 | or by Aristotle himself, if interrogating a Platonist? |
| 45851 | or do you mean simply a protective receptacle-- the Form simply, without specifying the Matter? |
| 45851 | or in the form, Is Rhetoric estimable or not? |
| 45851 | or simply a dyad-- Form alone? |
| 45851 | or simply soul, which is the Essence and Actuality of a certain body? |
| 45851 | or why is the body disposed in this particular way a man? |
| 45851 | or, if it be, what difference can exist between one soul and another, since monads can not differ from each other except in position? |
| 45851 | or, to enunciate the same question more fully, Why is there noise in the clouds? |
| 45851 | p. 120)? |
| 45851 | rather than to the present investigation(_ viz._, Whether the alleged Proprium is really a Proprium of the assigned subject or not?).] |
| 45851 | that is, in those Cognita which are altogether exempt from Matter? |
| 45851 | that of double and half? |
| 45851 | ti/ dê/ pote? |
| 45851 | ti/ ou)=n a)\n krei= tton kai\ e)pistê/ mês ei)/poi plê\n theo/ s?] |
| 45851 | to garment( taken in the above sense)? |
| 45851 | we learn that Aristoxenus spoke of himself as friend and guest of Neleus:[ Greek: kai\ ti/ s peri\ tou/ tou le/ gei? |
| 45851 | what is it which they serve to contrast with and exclude,--since, if there be nothing such, they can not be truly differentiæ? |
| 45851 | whether the differential term and its counter- differential apply to and cover the whole genus? |
| 45851 | whether they really belong to the definiend? |
| 36208 | Whence comes to my intelligence this impression, so pure, of truth? 36208 [ 50] Who can produce, on the one hand, the sun and light, on the other, truth and intelligence, except a real being? |
| 36208 | After having enumerated all these differences, could we not reduce them? |
| 36208 | After having spoken of taste which appreciates beauty, shall we say nothing of genius which makes it live again? |
| 36208 | After the dissolution of the body, can any thing of us remain? |
| 36208 | After them, what artists again are Claude Lorrain and Philippe de Champagne? |
| 36208 | All beings attain their end; should man alone not attain his? |
| 36208 | Am I in his counsels so as to adjust my actions according to his decrees? |
| 36208 | And do these rules of reasoning and conduct also exist in some place, whence they communicate to me their immutable truth? |
| 36208 | And for what, I pray you? |
| 36208 | And how? |
| 36208 | And shall interest be entirely banished from our system? |
| 36208 | And then, if the religious sentiment is weakened, are there not other sentiments that can make the heart of man beat, and fecundate genius? |
| 36208 | And what will music gain by aiming at the picturesque, when its proper domain is the pathetic? |
| 36208 | And why? |
| 36208 | And without us, in society, to whom come esteem and contempt, consideration and infamy? |
| 36208 | And would you establish ethics on a foundation so mobile? |
| 36208 | And, thus to speak, is not the face of nature expressive like that of man? |
| 36208 | Are not all those beautiful heads, and those draperies, too, worthy of Raphael? |
| 36208 | Are not these reasons sufficient, I pray you, to conclude that the sole will of God is not for us the principle of the idea of the good? |
| 36208 | Are physics possible, if every phenomenon which begins to appear does not suppose a cause and a law? |
| 36208 | Are the two contracting parties here_ me_ and myself? |
| 36208 | Are those primitive artists and poets, as Homer and Dedalus are called, strangers to this change? |
| 36208 | Are we on that account the disciple of Reid and Kant? |
| 36208 | Are we the authors of the bad action? |
| 36208 | Are we the authors of the good action? |
| 36208 | Are, then, being culpable and being unfortunate the same thing? |
| 36208 | Authority, it is said, comes from God: doubtless; but whence comes liberty, whence comes humanity? |
| 36208 | But are we witnesses of a bad action? |
| 36208 | But by what right is the unity of a doctrine placed in allowing in it only a single principle? |
| 36208 | But can any will whatever be the foundation of obligation? |
| 36208 | But could I not employ my money in a way more useful to humanity? |
| 36208 | But do we think for a single instant that there are in the midst of the sea the unfortunate who are suffering, and are, perhaps, about to perish? |
| 36208 | But does it extend to all possible lands? |
| 36208 | But does it follow that Plato gives to Ideas a substantial existence, that he makes of them beings properly so called? |
| 36208 | But does it limit itself to the reproduction of them as nature furnishes them to it, without adding any thing to them which belongs to itself? |
| 36208 | But here the number of voices means nothing? |
| 36208 | But how and by what illusion can we draw the infinite from the finite? |
| 36208 | But how are we to believe in another life, in a system that confines human consciousness within the limits of transformed sensation? |
| 36208 | But in the name of what do you order me to do this? |
| 36208 | But is it not sporting with philosophy to demand of it any other character than that of truth? |
| 36208 | But is it possible to stop there? |
| 36208 | But is it, then, the object of philosophy to produce at any cost a system, instead of seeking to understand the truth and express it as it is? |
| 36208 | But is not a solid essentially divisible? |
| 36208 | But is reason exercised only on the condition of reflection? |
| 36208 | But is this continuation of the person possible? |
| 36208 | But is this sentiment, one in itself, manifested only in a single way, and applied only to a single kind of beauty? |
| 36208 | But logically, whence comes the obligation of performing an action, if not from the intrinsic goodness of this act? |
| 36208 | But to obey reason is a precept very vague and very abstract:--how can we be sure that our action is conformed or is not conformed to reason? |
| 36208 | But to what human faculty are addressed the promise and threat of the chastisements and the rewards of another life? |
| 36208 | But what responsibility can there be in the absence of liberty and a recognized and accepted rule of justice? |
| 36208 | But what shall we say of him who is the very substance of justice and the exhaustless source of love? |
| 36208 | But who can have the strange idea of searching in Lesueur for an archeology? |
| 36208 | But, I ask, is it proportion that is dominant in this slender tree, with flexible and graceful branches, with rich and shady foliage? |
| 36208 | But, besides images and sentiments, does not the poet employ the high thoughts of justice, liberty, virtue, in a word, moral ideas? |
| 36208 | But, it is said, is it not the aim of the poet to excite pity and terror? |
| 36208 | By what sign, then, do you recognize that an action is conformed to reason, that it is good? |
| 36208 | By what, in fact, do you know matter? |
| 36208 | Can I at first place on one side the whiteness, and on the other side the color? |
| 36208 | Can I here at the first step immediately arrive at a general idea of color? |
| 36208 | Can any one, in sincerity, say as much as this for the_ Stanze_ of the Vatican? |
| 36208 | Can obligation depend upon happiness, that is to say, on a thing that it is equally impossible for me to always seek and obtain at will? |
| 36208 | Can one conceive, in fact, that he could take what we call the bad part? |
| 36208 | Can there be among the attributes possessed by the creature something essential not possessed by the Creator? |
| 36208 | Can this be one of two_ Moses_ which were painted by Lesueur for M. de Nouveau, as we learn from Guillet de Saint- Georges? |
| 36208 | Can we despise a being who, in his acts, should not be free, a being who should not know the good, and should not feel himself obligated to fulfil it? |
| 36208 | Can you conceive an event happening, except in some point of duration? |
| 36208 | Charity is a sacrifice; and who can find the rule of sacrifice, the formula of self- renunciation? |
| 36208 | Could you in any way conceive, in any time and in any place, a phenomenon which begins to appear without a cause, physical or moral? |
| 36208 | Could you say as much of the principle of cause? |
| 36208 | D''Assas did not deliberate; and for all that, was d''Assas less free, did he not act with entire liberty? |
| 36208 | Do all these grand spectacles appear only for the sake of appearing? |
| 36208 | Do not all languages, as well as all nations, speak of liberty, duty, and right? |
| 36208 | Do not pictures, ordinary in coloring, often move us more deeply than many dazzling productions, more seductive to the eye, less touching to the soul? |
| 36208 | Do the sweet light of day and a melodious voice produce upon you the same effect as darkness and silence? |
| 36208 | Do the triangles, the squares, the circles, that I rudely trace on paper, impress upon my mind their proportions and their relations? |
| 36208 | Do they demand our applause for the success of fortunate address, or for the voluntary sacrifices of virtue? |
| 36208 | Do we not every day see criminals denouncing themselves and offering themselves up to avenge the public? |
| 36208 | Do we not need, in order to feel an author, not to equal him, without doubt, but to resemble him in some degree? |
| 36208 | Do we not regard them as manifestations of an admirable power, intelligence, and wisdom? |
| 36208 | Do we refer to ourselves, for example, the definitions of geometry, as we do certain movements of which we feel ourselves to be the cause? |
| 36208 | Do you dare blame virtue, or how in this world do you accord to it the recompense that it has not sought, but is its due? |
| 36208 | Do you deny that this hall is in a larger place, which is in its turn in another larger still? |
| 36208 | Do you deny that this vase is in this hall? |
| 36208 | Do you deny that this water is in a vase? |
| 36208 | Do you know a language, a people, which does not possess the word disinterested virtue? |
| 36208 | Do you know in Italy or Holland a greater landscape painter than Claude? |
| 36208 | Do you suppose that the word liberty could ever have been formed, if the thing itself did not exist? |
| 36208 | Do you take memory? |
| 36208 | Do you want a talent more natural, and still having force and elevation? |
| 36208 | Do you wish a striking example of it? |
| 36208 | Does a man excite in us by such or such an action a more or less vivid disposition to wish him well, a desire to see and even make him happy? |
| 36208 | Does art blindly give itself up to the orders of religion and the state? |
| 36208 | Does each one of us believe himself less than himself, because he possesses sensibility, reason, and will? |
| 36208 | Does he excite an opposite desire, an opposite disposition? |
| 36208 | Does it extend to all lands? |
| 36208 | Does it not extend to all moral beings, without distinction of time and place? |
| 36208 | Does not the object which you admire act upon me as well as upon you? |
| 36208 | Does one ever say: This is a beautiful taste, this is a beautiful smell? |
| 36208 | Does one wish to make absolute unity something else than an attribute of an absolute being, or an abstraction, a conception of human intelligence? |
| 36208 | Father of a family, I should like much to know in the name of what principle you would hesitate to retain the sum which is necessary to you? |
| 36208 | Finally, are powerful religious institutions found in the cradle of society? |
| 36208 | Finally, consciousness, that indispensable condition of intelligence,--is it not the sentiment of a single being? |
| 36208 | Finally, shall we reduce all morality to sentiment, to sympathy, to benevolence? |
| 36208 | For example, the following is a very general truth: the day succeeds the night; but is it a universal and necessary truth? |
| 36208 | For how could a true principle, rationally applied, be revolting to the public conscience? |
| 36208 | For how do you suppose that I can be sensible to evils of which I form to myself no idea? |
| 36208 | Good taste is distinguished from bad taste; but what does this distinction signify, if the judgment of the beautiful is resolved into a sensation? |
| 36208 | Has a man devoted himself to death through love for his country? |
| 36208 | Has art forgotten human nature? |
| 36208 | Has autem rationes ubi arbitrandum est esse nisi in mente Creatoris? |
| 36208 | Has it been too human, too real, too nude? |
| 36208 | Has it made itself? |
| 36208 | Has such or such an origin been found? |
| 36208 | Has the infinite image[62] of the infinite had no original, according to which it has been made, no real cause that has produced it? |
| 36208 | Have I not senses like you? |
| 36208 | Have Jean Goujon and Germain Pilon done any thing more elegant and lifelike? |
| 36208 | Have they a common sentiment? |
| 36208 | Have we discovered any truth? |
| 36208 | Have we performed a good action? |
| 36208 | Have you discovered an antique vase admirably worked? |
| 36208 | He asks-- What is the beautiful in itself? |
| 36208 | He calls on you for this sum,--what will you do? |
| 36208 | He conceives it, he feels it, he bears it, thus to speak, in himself,--how should his end be elsewhere? |
| 36208 | He is, then, perfectly beautiful; but is he not sublime also in other ways? |
| 36208 | How can I describe thee, O inimitable master- piece? |
| 36208 | How can we demand light from the regions of darkness, and the explanation of reality from an hypothesis? |
| 36208 | How can we go from the concrete to the abstract? |
| 36208 | How can we love what we are ignorant of? |
| 36208 | How can we penetrate to the sources of human knowledge, which are concealed, like those of the Nile? |
| 36208 | How could eclecticism, which has no other field than history, be our only, our primary, object? |
| 36208 | How could they attribute to him the justice and the love-- I mean disinterested love-- of which they can not have the least idea? |
| 36208 | How make a virtue of it, when virtue is defined a_ disposition to contribute to the happiness of others_? |
| 36208 | I touch the extension, I see the color, I am sensible of the odor; but do our senses attain the substance that is extended, colored, or odorous? |
| 36208 | If I should say to you that a murder has just been committed, could you not ask me when, where, by whom, wherefore? |
| 36208 | If I should say to you that love or ambition caused the murder, would you not at the same instant conceive a lover, an ambitious person? |
| 36208 | If absolute truths are beyond man who perceives them, once more, where are they, then? |
| 36208 | If an agreeable object is presented to me, am I able not to be agreeably moved? |
| 36208 | If it is a painful object, am I able not to be painfully moved? |
| 36208 | If the Idea of the Good is not God himself, how will the following passage, also taken from the_ Republic_, be explained? |
| 36208 | If the person that I am, if the individual_ me_ does not, perhaps, explain the whole of reason, how could it explain truth, and absolute truth? |
| 36208 | Imagination is conceded to the poet when he retraces the images of nature; will this same faculty be refused him when he retraces sentiments? |
| 36208 | In fact, in order to relish the works of imagination, is it not necessary to have taste? |
| 36208 | In fact, with what would you have reason defend herself, when she has called herself in question? |
| 36208 | In order to be moved by certain ideas, is it not necessary to have possessed them in some degree? |
| 36208 | In order to enjoy the truth, is it not necessary to know it more or less? |
| 36208 | In order to follow it, what calculations are imposed on me? |
| 36208 | In the first place, is that very certain? |
| 36208 | In this case what should I do? |
| 36208 | In what measure ought those two principles to be united? |
| 36208 | Is Condé really inferior to Alexander, Hannibal, and Cæsar; for among his predecessors we must not look for other rivals? |
| 36208 | Is Corneille happily inspired? |
| 36208 | Is admiration increased to the degree of impressing upon the soul an emotion, an ardor that seems to exceed the limits of human nature? |
| 36208 | Is he negligent? |
| 36208 | Is it a capricious movement of the imagination and heart? |
| 36208 | Is it because my will is limited? |
| 36208 | Is it because those who feel like you are more numerous than those who feel like me? |
| 36208 | Is it in the name of interest? |
| 36208 | Is it not God that I am seeking?" |
| 36208 | Is it not a rule of prudence not to listen to, without always disdaining them, the inspirations-- often capricious-- of the heart? |
| 36208 | Is it not already for the good man an exquisite reward to make the noble sentiments that animate him thus pass into the hearts of his fellow- men? |
| 36208 | Is it not because the dispositions of a man appear to us conformed to the idea of justice, that we are inclined to participate in them with him? |
| 36208 | Is it not that of right? |
| 36208 | Is it not the heart, in fact, that feels the beautiful and the good? |
| 36208 | Is it not uniting a certain number of ideas under a certain unity? |
| 36208 | Is it only a copier of reality? |
| 36208 | Is it only imagination that makes the_ Polyeucte_ and the_ Misanthrope_, two incomparable marvels? |
| 36208 | Is it possible to carry meditation, humiliation, rapture farther? |
| 36208 | Is it pretended that this unity is a chimera? |
| 36208 | Is it skilful selfishness or disinterested virtue that poets celebrate? |
| 36208 | Is it the same when an object is not only agreeable to you, but when you judge that it is beautiful? |
| 36208 | Is it true that in presence of an act to be done I am able to will or not to will to do it? |
| 36208 | Is it true that there is no judgment, even affirmative in form, which is not mixed with negation? |
| 36208 | Is it, in fact, necessary to seek for them any other subject than the beings themselves which they govern? |
| 36208 | Is not the impression which I feel as real as that which you feel? |
| 36208 | Is not this the expression of an irresistible belief, of a belief which is the voice of nature, and against which we contend in vain? |
| 36208 | Is our conscience satisfied, if we are able to bear witness to ourselves that we have not contributed to his sufferings? |
| 36208 | Is self- respect founded on one of those arbitrary conventions that cease to exist when the two contracting parties freely renounce them? |
| 36208 | Is the architect obliged to subordinate general effect and the proportions of the edifice to such or such a particular end that is prescribed to him? |
| 36208 | Is the sentiment profound, and, indeed, Christian? |
| 36208 | Is the_ me_ more or less_ me_? |
| 36208 | Is there a half of_ me_, a quarter of_ me_? |
| 36208 | Is there a human language known to us that has not different expressions for good and evil, for just and unjust? |
| 36208 | Is there in desire any of the characters of liberty? |
| 36208 | Is there not a primitive affirmation which implies no negation? |
| 36208 | Is there not a single beauty of which all particular beauties are only reflections, shades, degrees, or degradations? |
| 36208 | Is this duty the only one? |
| 36208 | Is this new place also a body? |
| 36208 | Is this saying that it exhausts God? |
| 36208 | It must be something real.... Where is this supreme reason? |
| 36208 | Jean Cousin excepted, is there one of them that is superior to Jacques Sarazin? |
| 36208 | Man seeks pleasure and happiness, but are there not in him other needs, other sentiments as powerful, as vital? |
| 36208 | Moreover, to what are these necessary principles applied? |
| 36208 | Moreover, who has made this infinite representation of the infinite, so as to give it to me? |
| 36208 | Native faith is dead, but can not reflective faith take its place? |
| 36208 | Now I pray you, am I obligated to be happy? |
| 36208 | Now this other problem naturally presents itself: What, then, in themselves, are these universal and necessary truths? |
| 36208 | Now, can the absolute good be any thing else than an attribute of him who, properly speaking, is alone absolute being? |
| 36208 | Now, is the idea and the word disinterestedness explained to us by reducing disinterestedness to interest? |
| 36208 | Now, is the idea of right a chimera? |
| 36208 | Now, of these two ways of knowing truth, which precedes in the chronological order of human knowledge? |
| 36208 | Now, on what condition is government exercised? |
| 36208 | Now, when and how is the law fulfilled that attaches pleasure and pain to good and evil? |
| 36208 | Now, where can these reasons be, except in the mind of the Creator? |
| 36208 | Now, where is the true original, is it with M. Houdetot or in England? |
| 36208 | Of all fabulists, ancient and modern, does any one, even the ingenious, the pure, the elegant Phædrus, approach our La Fontaine? |
| 36208 | On the contrary, do we witness a bad action? |
| 36208 | On the contrary, is this induction neither universal nor necessary? |
| 36208 | On the other hand, shall we immolate the need of happiness, the hope of all reward, human or divine, to the abstract idea of the good? |
| 36208 | On those perpetual fluctuations of sentiment, is it possible to ground a legislation equal for all? |
| 36208 | On what condition is there intelligence for us? |
| 36208 | Once more, whence comes this marvellous representation of the infinite, which pertains to the infinite itself, which resembles nothing finite? |
| 36208 | Or are there others whose perfect trueness produces this effect? |
| 36208 | Or, indeed, is it not rather he who has everywhere extended measure, proportion, truth itself, that impresses on my mind the certain idea of them?... |
| 36208 | Shall this hope be deceived? |
| 36208 | Shall we confine with Kant the whole of ethics to obligation? |
| 36208 | Shall we give a recent instance of the small value we appear to set on Poussin? |
| 36208 | Should the greatest of creatures be the most ill- treated? |
| 36208 | Since then, what has French architecture become? |
| 36208 | Suppress one of the two terms, and what becomes of the relation? |
| 36208 | Take another example: if you had never smelled but a single flower, the violet, for instance, would you have had the idea of odor in general? |
| 36208 | Take the most subtile fluids,--can you help conceiving them as more or less susceptible of division? |
| 36208 | Tell me what sentiment does not come within the province of the painter? |
| 36208 | That the world is ill- made? |
| 36208 | The country of Shakspeare and Milton does not possess, since Bacon, a single prose writer of the first order[? |
| 36208 | The following dilemma I submit with confidence to the loyal dialectics of M. de Biran: Is the induction of which you speak universal and necessary? |
| 36208 | They are incontestable; but, in this diversity is there not unity? |
| 36208 | This point being once conceded, can it be said that God has created things without reason? |
| 36208 | To take, again, an example that we have already employed, what constitutes the beauty of a tempest, of a shipwreck? |
| 36208 | Upon what ground could the idea of substance be anterior to the principle that every quality supposes a substance? |
| 36208 | Was there ever a better chance for a national and Christian monument? |
| 36208 | We can perceive the same truth without asking ourselves this question: Have we the ability not to admit this truth? |
| 36208 | What are goodness, generosity, and beneficence without dominion over self, without the form of soul attached to the religious observance of duty? |
| 36208 | What are its characters and different species? |
| 36208 | What attracts us to those great scenes of nature? |
| 36208 | What bears us towards the infinite in natural beauty? |
| 36208 | What benevolence are we seeking, when we sympathize with men that we have never seen, that we never shall see, with men that are no more? |
| 36208 | What can be the principle of intellectual beauty, that splendor of the true, except the principle of all truth? |
| 36208 | What do you make of this noble victim? |
| 36208 | What does that mean? |
| 36208 | What does that mean? |
| 36208 | What faculties are used in this free reproduction of the beautiful? |
| 36208 | What has become of the original? |
| 36208 | What has become of them? |
| 36208 | What has hindered her from progressing at an equal pace with the physical sciences whose sister she is? |
| 36208 | What has the condemned done? |
| 36208 | What have we done thus far? |
| 36208 | What holy hope could we then found upon such a God? |
| 36208 | What is desire? |
| 36208 | What is it called to be free? |
| 36208 | What is it that first strikes you in what you have experienced? |
| 36208 | What is the beautiful taken in itself? |
| 36208 | What is the common quality which, being found in these two objects, ranges them under the general idea of the beautiful? |
| 36208 | What is the exact proportion of chastisements and crimes? |
| 36208 | What is the need of going farther? |
| 36208 | What is there more opposed to interest than benevolence? |
| 36208 | What is thinking? |
| 36208 | What is this element? |
| 36208 | What is this fact that is reproduced in all the vicissitudes of the life of humanity, except a law of humanity? |
| 36208 | What is, then, in relation to the good, the natural and permanent belief of the human race? |
| 36208 | What makes the terrible beauty of a storm, what makes that of a great picture, of an isolated verse, or a sublime ode? |
| 36208 | What must we conclude from this? |
| 36208 | What other time, at least among the moderns, has seen flourishing together so many poets of the first order? |
| 36208 | What remorse can I feel for having followed the truth, if the principle of interest is in fact moral truth? |
| 36208 | What school-- and we are not unmindful of those of Marc''Antonio, Albert Durer, and Rembrandt-- can present such a succession of artists of this kind? |
| 36208 | What shall I believe, then, they can be?... |
| 36208 | What should the poet do in the theory that we combat? |
| 36208 | What then happens? |
| 36208 | What will this father do with his child when he returns to him? |
| 36208 | What word is it that restrains most in human societies? |
| 36208 | What, in fact, is my right to your respect, except the duty you have to respect me, because I am a free being? |
| 36208 | What, in fact, is self- devotion? |
| 36208 | What, in fact, is will for this philosophy? |
| 36208 | What, in fine, is its first and last principle? |
| 36208 | What, then, according to him and in the system of empiricism, is the notion of substance? |
| 36208 | What, then, can there be in this vaunted Virgin which so catches the multitude? |
| 36208 | What, then, is right? |
| 36208 | What, then, will the artist do? |
| 36208 | What, too, is more just than to love perfect goodness and the source of all love? |
| 36208 | When such writers are possessed, is it not a religion to render them the honor that is their due, that of a regular and profound study?" |
| 36208 | When we have done a good action, is it not certain that we experience a pleasure of a certain nature, which is to us the reward of this action? |
| 36208 | Whence come to it, in a word, those eternal truths which I have considered so much? |
| 36208 | Whence does it come? |
| 36208 | Whence does the effect draw its reality and its being, except from its cause? |
| 36208 | Where are we in relation to it? |
| 36208 | Where can genius find the elements upon which it works, except in nature, of which it forms a part? |
| 36208 | Where have I obtained it?... |
| 36208 | Where is it? |
| 36208 | Where is this perfect reason, that is so near me and so different from me? |
| 36208 | Where is this reason which we ever need to consult, which comes to us to inspire us with the desire of listening to its voice? |
| 36208 | Where is this reason, which is both common and superior to all the limited and imperfect reasons of the human race? |
| 36208 | Where is this wisdom? |
| 36208 | Where, then, is this oracle which is never silent, against which the vain prejudices of peoples are always impotent? |
| 36208 | Whither, in fact, would you have interest lead in the train of desire? |
| 36208 | Who can enumerate them? |
| 36208 | Who can say where it shall stop? |
| 36208 | Who has ever perceived the soul? |
| 36208 | Who is especially called an honest man? |
| 36208 | Who of us, in fact, does not believe himself an indivisible being, one and identical, the same yesterday, to- day, and to- morrow? |
| 36208 | Who would be blind enough not to see in that an energetic call of human nature for society? |
| 36208 | Who would be disposed to give his blood for an uncertain end? |
| 36208 | Why are there no penalties attached to involuntary crimes? |
| 36208 | Why do we enchain the furious madman? |
| 36208 | Why go back to a pretended primitive state in order to account for a present state which may be studied in itself in its unquestionable characters? |
| 36208 | Why has the child already some rights? |
| 36208 | Why have the old man, returned to infancy, and the insane man still some rights? |
| 36208 | Why is slavery an abominable institution? |
| 36208 | Why is the child, up to a certain age, subject to none but light punishments? |
| 36208 | Why seek what may have been in the germ that which may be perceived, that which it is the question to understand, completed and perfect? |
| 36208 | Why then should they not be in God? |
| 36208 | Why, on the other hand, have the insane man and the imbecile old man no longer all their rights? |
| 36208 | Why? |
| 36208 | Will it be said that dominion over self is useful to others? |
| 36208 | Will it be said that he owes to Flanders his color? |
| 36208 | Will it be said that in moral paintings, in pictures of the intimate life of the soul, either graceful or energetic, there is no imagination? |
| 36208 | Will it be said that the liberty of man is only an illusion? |
| 36208 | Will not the country have need of it to- morrow? |
| 36208 | Will this barren unity be the object of love? |
| 36208 | Without absolute unity as the direct object of knowledge, of what use is ecstasy in the subject of knowledge? |
| 36208 | [ 134] By what strange diversity could a country, in which the mental arts were carried to such perfection, remain ordinary in the other arts? |
| 36208 | [ 144] Is it not strange, that Champagne has been put in the Flemish school? |
| 36208 | [ 159] Since we have spoken somewhat extensively of painting, would it not be unjust to pass in silence over engraving, its daughter, or its sister? |
| 36208 | [ 186] FOOTNOTES:[ 128] One is reminded of the expression of the great Condé:"Where then has Corneille learned politics and war?" |
| 36208 | [ 204] So is it not because we find a good action that we sympathize with it? |
| 36208 | [ 249] Before all, if man is free, can it be that God is not free? |
| 36208 | [ 48] Will it be said that this ideal world forms a distinct unity, a unity separate from God? |
| 36208 | are my ideas God? |
| 36208 | been seen giving each other the hand? |
| 36208 | is such the price of virtue? |
| 36208 | iv., p. 174:"If the good is that alone which must be the most useful to the greatest number, where can the good be found, and who can discern it? |
| 36208 | must I embrace the entire world in my foresight? |
| 36208 | shall we be so easily persuaded that in reality, motion, life, soul, intelligence, do not belong to absolute being? |
| 36208 | whence do they come? |
| 36208 | where do they reside? |
| 1735 | ''And in becoming you participate through the bodily senses, and in being, by thought and the mind?'' |
| 1735 | --and I should like to know, Theaetetus, how we can possibly answer the younker''s question? |
| 1735 | --do you know what sort of object he would single out in reply, and what answer he would make to the enquirer? |
| 1735 | And am I not contradicting myself at this moment, in speaking either in the singular or the plural of that to which I deny both plurality and unity? |
| 1735 | And are not''knowing''and''being known''active and passive? |
| 1735 | And can that be a true theory of the history of philosophy which, in Hegel''s own language,''does not allow the individual to have his right''? |
| 1735 | And is not''being''known? |
| 1735 | And the real''is,''and the not- real''is not''? |
| 1735 | And there is another part which is certainly not less ridiculous, but being a trade in learning must be called by some name germane to the matter? |
| 1735 | And therefore let us try another track in our pursuit of him: You are aware that there are certain menial occupations which have names among servants? |
| 1735 | And we rejoin: Does not the soul know? |
| 1735 | And what is the name? |
| 1735 | And what line of distinction can there possibly be greater than that which divides ignorance from knowledge? |
| 1735 | And what more do we want?'' |
| 1735 | And where does the danger lie? |
| 1735 | And who are the ministers of the purification? |
| 1735 | And who are these last? |
| 1735 | And you mean by the word''participation''a power of doing or suffering? |
| 1735 | And, indeed, how can we imagine that perfect being is a mere everlasting form, devoid of motion and soul? |
| 1735 | Are there two more kinds to be added to the three others? |
| 1735 | Are we not''seeking the living among the dead''and dignifying a mere logical skeleton with the name of philosophy and almost of God? |
| 1735 | But can he know all things? |
| 1735 | But could the Organon of Aristotle ever have been written unless the Sophist and Statesman had preceded? |
| 1735 | But how can anything be an appearance only? |
| 1735 | But how can there be anything which neither rests nor moves? |
| 1735 | But how can there be two names when there is nothing but one? |
| 1735 | But how could philosophy explain the connexion of ideas, how justify the passing of them into one another? |
| 1735 | But is it really true that the part has no meaning when separated from the whole, or that knowledge to be knowledge at all must be universal? |
| 1735 | But is there any meaning in reintroducing the forms of the old logic? |
| 1735 | But ought we to give him up? |
| 1735 | Can any one say or think that falsehood really exists, and avoid being caught in a contradiction? |
| 1735 | Can we imagine that being is devoid of life and mind, and exists in awful unmeaningness an everlasting fixture? |
| 1735 | Do all abstractions shine only by the reflected light of other abstractions? |
| 1735 | Do not our household servants talk of sifting, straining, winnowing? |
| 1735 | Do not persons become ideas, and is there any distinction between them? |
| 1735 | Do we not make one house by the art of building, and another by the art of drawing, which is a sort of dream created by man for those who are awake? |
| 1735 | Do you agree with our recent definition? |
| 1735 | Do you see his point, Theaetetus? |
| 1735 | Do you understand? |
| 1735 | Do you, Theaetetus, still feel any doubt of this? |
| 1735 | Does he who affirms this mean to say that motion is rest, or rest motion? |
| 1735 | Does not the very number of them imply that the nature of his art is not understood? |
| 1735 | For he who would imitate you would surely know you and your figure? |
| 1735 | Have we not unearthed the Sophist? |
| 1735 | How are we to understand the word"are"? |
| 1735 | How then can he dispute satisfactorily with any one who knows? |
| 1735 | How will you maintain your ground against him? |
| 1735 | If not- being is inconceivable, how can not- being be refuted? |
| 1735 | In a word, is not the art of disputation a power of disputing about all things? |
| 1735 | Is being, then, one, because the parts of being are one, or shall we say that being is not a whole? |
| 1735 | Is he the philosopher or the Sophist? |
| 1735 | Is he the statesman or the popular orator? |
| 1735 | Is not that true? |
| 1735 | Is not the reconciliation of mind and body a necessity, not only of speculation but of practical life? |
| 1735 | Is there any doubt, after what has been said, that he is to be located in one of the divisions of children''s play? |
| 1735 | Is this possible? |
| 1735 | May I not say with confidence that not- being has an assured existence, and a nature of its own? |
| 1735 | May they not also find a nearer explanation in their relation to phenomena? |
| 1735 | May we not call these''appearances,''since they appear only and are not really like? |
| 1735 | May we not say that motion is other than the other, having been also proved by us to be other than the same and other than rest? |
| 1735 | Not- being can not be attributed to any being; for how can any being be wholly abstracted from being? |
| 1735 | Or are some things communicable and others not?--Which of these alternatives, Theaetetus, will they prefer? |
| 1735 | Or is art required in order to do so? |
| 1735 | Or is not the very opposite true? |
| 1735 | Or shall we gather all into one class of things communicable with one another? |
| 1735 | Or shall we say that being is not a whole at all? |
| 1735 | Or shall we say that they are created by a divine reason and a knowledge which comes from God? |
| 1735 | Or should we consider being and other to be two names of the same class? |
| 1735 | Real or not real? |
| 1735 | SOCRATES: But how can any one who is ignorant dispute in a rational manner against him who knows? |
| 1735 | SOCRATES: Is he not rather a god, Theodorus, who comes to us in the disguise of a stranger? |
| 1735 | STRANGER: A resemblance, then, is not really real, if, as you say, not true? |
| 1735 | STRANGER: Again, false opinion is that form of opinion which thinks the opposite of the truth:--You would assent? |
| 1735 | STRANGER: Again, motion is other than the same? |
| 1735 | STRANGER: Again, of the various kinds of ignorance, may not instruction be rightly said to be the remedy? |
| 1735 | STRANGER: Again; how can that which is not a whole have any quantity? |
| 1735 | STRANGER: And a little while ago I said that not- being is unutterable, unspeakable, indescribable: do you follow? |
| 1735 | STRANGER: And about what does he profess that he teaches men to dispute? |
| 1735 | STRANGER: And all number is to be reckoned among things which are? |
| 1735 | STRANGER: And all the arts which were just now mentioned are characterized by this power of producing? |
| 1735 | STRANGER: And are we not now in as great a difficulty about being? |
| 1735 | STRANGER: And do they always fail in their attempt to be thought just, when they are not? |
| 1735 | STRANGER: And do they not acknowledge this to be a body having a soul? |
| 1735 | STRANGER: And do they not profess to make men able to dispute about law and about politics in general? |
| 1735 | STRANGER: And do they not say that one soul is just, and another unjust, and that one soul is wise, and another foolish? |
| 1735 | STRANGER: And do you mean this something to be some other true thing, or what do you mean? |
| 1735 | STRANGER: And does he not also teach others the art of disputation? |
| 1735 | STRANGER: And does not false opinion also think that things which most certainly exist do not exist at all? |
| 1735 | STRANGER: And equally irrational to admit that a name is anything? |
| 1735 | STRANGER: And has not this, as you were saying, as real an existence as any other class? |
| 1735 | STRANGER: And here, again, is falsehood? |
| 1735 | STRANGER: And in the case of the body are there not two arts which have to do with the two bodily states? |
| 1735 | STRANGER: And in using the singular verb, did I not speak of not- being as one? |
| 1735 | STRANGER: And is being the same as one, and do you apply two names to the same thing? |
| 1735 | STRANGER: And is deformity anything but the want of measure, which is always unsightly? |
| 1735 | STRANGER: And is knowing and being known doing or suffering, or both, or is the one doing and the other suffering, or has neither any share in either? |
| 1735 | STRANGER: And is not that part of exchange which takes place in the city, being about half of the whole, termed retailing? |
| 1735 | STRANGER: And is not the case the same with the parts of the other, which is also one? |
| 1735 | STRANGER: And is there any more artistic or graceful form of jest than imitation? |
| 1735 | STRANGER: And may not conquest be again subdivided? |
| 1735 | STRANGER: And may there not be supposed to be an imitative art of reasoning? |
| 1735 | STRANGER: And may we not fairly call the sort of art, which produces an appearance and not an image, phantastic art? |
| 1735 | STRANGER: And now, do we seem to have gained a fair notion of being? |
| 1735 | STRANGER: And now, if we suppose that all things have the power of communion with one another-- what will follow? |
| 1735 | STRANGER: And of arts there are two kinds? |
| 1735 | STRANGER: And of persuasion, there may be said to be two kinds? |
| 1735 | STRANGER: And of swimming animals, one class lives on the wing and the other in the water? |
| 1735 | STRANGER: And of the art of instruction, shall we say that there is one or many kinds? |
| 1735 | STRANGER: And purification was to leave the good and to cast out whatever is bad? |
| 1735 | STRANGER: And shall we call our new friend unskilled, or a thorough master of his craft? |
| 1735 | STRANGER: And shall we call the other a fifth class? |
| 1735 | STRANGER: And shall we further speak of this latter class as having one or two divisions? |
| 1735 | STRANGER: And that which being other is also like, may we not fairly call a likeness or image? |
| 1735 | STRANGER: And that which exchanges the goods of one city for those of another by selling and buying is the exchange of the merchant? |
| 1735 | STRANGER: And the art of dialectic would be attributed by you only to the philosopher pure and true? |
| 1735 | STRANGER: And the false says what is other than true? |
| 1735 | STRANGER: And the not true is that which is the opposite of the true? |
| 1735 | STRANGER: And the not- great may be said to exist, equally with the great? |
| 1735 | STRANGER: And the other is always relative to other? |
| 1735 | STRANGER: And there is a private sort of controversy, which is cut up into questions and answers, and this is commonly called disputation? |
| 1735 | STRANGER: And there is something which you call''being''? |
| 1735 | STRANGER: And therefore speaks of things which are not as if they were? |
| 1735 | STRANGER: And therefore this first kind of capture may be called by us capture with enclosures, or something of that sort? |
| 1735 | STRANGER: And therefore, to their disciples, they appear to be all- wise? |
| 1735 | STRANGER: And they dispute about all things? |
| 1735 | STRANGER: And this sort of hunting may be further divided also into two principal kinds? |
| 1735 | STRANGER: And we have already admitted, in what preceded, that the Sophist was lurking in one of the divisions of the likeness- making art? |
| 1735 | STRANGER: And we know that there exists in speech... THEAETETUS: What exists? |
| 1735 | STRANGER: And what about the assertors of the oneness of the all-- must we not endeavour to ascertain from them what they mean by''being''? |
| 1735 | STRANGER: And what do you say of the visible things in heaven and earth, and the like? |
| 1735 | STRANGER: And what is ignorance but the aberration of a mind which is bent on truth, and in which the process of understanding is perverted? |
| 1735 | STRANGER: And what is the name? |
| 1735 | STRANGER: And what is the quality of each of these two sentences? |
| 1735 | STRANGER: And what shall we call the other? |
| 1735 | STRANGER: And what shall we say of human art? |
| 1735 | STRANGER: And what would you say of the figure or form of justice or of virtue in general? |
| 1735 | STRANGER: And when a man says that he knows all things, and can teach them to another at a small cost, and in a short time, is not that a jest? |
| 1735 | STRANGER: And when opinion is presented, not simply, but in some form of sense, would you not call it imagination? |
| 1735 | STRANGER: And when the war is one of words, it may be termed controversy? |
| 1735 | STRANGER: And when you admit that both or either of them are, do you mean to say that both or either of them are in motion? |
| 1735 | STRANGER: And where shall I begin the perilous enterprise? |
| 1735 | STRANGER: And where there is insolence and injustice and cowardice, is not chastisement the art which is most required? |
| 1735 | STRANGER: And who are the ministers of this art? |
| 1735 | STRANGER: And who is the maker of the longer speeches? |
| 1735 | STRANGER: And would they say that the whole is other than the one that is, or the same with it? |
| 1735 | STRANGER: And would they say that they are corporeal? |
| 1735 | STRANGER: And would you not call by the same name him who buys up knowledge and goes about from city to city exchanging his wares for money? |
| 1735 | STRANGER: And yet they must all be akin? |
| 1735 | STRANGER: And yet you would say that both and either of them equally are? |
| 1735 | STRANGER: And you mean by true that which really is? |
| 1735 | STRANGER: And you remember that we subdivided the swimming and left the land animals, saying that there were many kinds of them? |
| 1735 | STRANGER: And, O heavens, can we ever be made to believe that motion and life and soul and mind are not present with perfect being? |
| 1735 | STRANGER: And, in the second place, it related to a subject? |
| 1735 | STRANGER: Any power of doing or suffering in a degree however slight was held by us to be a sufficient definition of being? |
| 1735 | STRANGER: But are we to conceive that being and the same are identical? |
| 1735 | STRANGER: But can anything which is, be attributed to that which is not? |
| 1735 | STRANGER: But does every one know what letters will unite with what? |
| 1735 | STRANGER: But how can a man either express in words or even conceive in thought things which are not or a thing which is not without number? |
| 1735 | STRANGER: But perhaps you mean to give the name of''being''to both of them together? |
| 1735 | STRANGER: But shall we say that has mind and not life? |
| 1735 | STRANGER: But surely that which may be present or may be absent will be admitted by them to exist? |
| 1735 | STRANGER: But surely we know that no soul is voluntarily ignorant of anything? |
| 1735 | STRANGER: But that of which this is the condition can not be absolute unity? |
| 1735 | STRANGER: But the stream of thought which flows through the lips and is audible is called speech? |
| 1735 | STRANGER: But then, what is the meaning of these two words,''same''and''other''? |
| 1735 | STRANGER: But upon this view, is the beautiful a more real and the not- beautiful a less real existence? |
| 1735 | STRANGER: But would either of them be if not participating in being? |
| 1735 | STRANGER: But you would agree, if I am not mistaken, that existences are relative as well as absolute? |
| 1735 | STRANGER: But, on the other hand, when we say''what is not,''do we not attribute unity? |
| 1735 | STRANGER: Can we find a suitable name for each of them? |
| 1735 | STRANGER: Can you see how without them mind could exist, or come into existence anywhere? |
| 1735 | STRANGER: Do we admit that virtue is distinct from vice in the soul? |
| 1735 | STRANGER: Do you not conceive discord to be a dissolution of kindred elements, originating in some disagreement? |
| 1735 | STRANGER: Do you not see that when the professor of any art has one name and many kinds of knowledge, there must be something wrong? |
| 1735 | STRANGER: Do you observe that our scepticism has carried us beyond the range of Parmenides''prohibition? |
| 1735 | STRANGER: Do you speak advisedly, or are you carried away at the moment by the habit of assenting into giving a hasty answer? |
| 1735 | STRANGER: Do you think that sameness of condition and mode and subject could ever exist without a principle of rest? |
| 1735 | STRANGER: Does false opinion think that things which are not are not, or that in a certain sense they are? |
| 1735 | STRANGER: First there is motion, which we affirm to be absolutely''other''than rest: what else can we say? |
| 1735 | STRANGER: For which reason twig baskets, casting- nets, nooses, creels, and the like may all be termed''enclosures''? |
| 1735 | STRANGER: How are we to call it? |
| 1735 | STRANGER: How do the Sophists make young men believe in their supreme and universal wisdom? |
| 1735 | STRANGER: How, then, can any one put any faith in me? |
| 1735 | STRANGER: How? |
| 1735 | STRANGER: Meaning to say that the soul is something which exists? |
| 1735 | STRANGER: Nevertheless, we maintain that you may not and ought not to attribute being to not- being? |
| 1735 | STRANGER: O my friend, do you not see that nothing can exceed our ignorance, and yet we fancy that we are saying something good? |
| 1735 | STRANGER: Of this merchandise of the soul, may not one part be fairly termed the art of display? |
| 1735 | STRANGER: Of whom does the sentence speak, and who is the subject? |
| 1735 | STRANGER: Open force may be called fighting, and secret force may have the general name of hunting? |
| 1735 | STRANGER: Or do you wish to imply that they are both at rest, when you say that they are? |
| 1735 | STRANGER: Or shall we say that both inhere in perfect being, but that it has no soul which contains them? |
| 1735 | STRANGER: Or that being has mind and life and soul, but although endowed with soul remains absolutely unmoved? |
| 1735 | STRANGER: Or this sentence, again-- THEAETETUS: What sentence? |
| 1735 | STRANGER: Seeing, then, that all arts are either acquisitive or creative, in which class shall we place the art of the angler? |
| 1735 | STRANGER: Shall we bind up his name as we did before, making a chain from one end of his genealogy to the other? |
| 1735 | STRANGER: Shall we regard one as the simple imitator-- the other as the dissembling or ironical imitator? |
| 1735 | STRANGER: Shall we say that being is one and a whole, because it has the attribute of unity? |
| 1735 | STRANGER: Shall we say that this has or has not a name? |
| 1735 | STRANGER: Shall we then be so faint- hearted as to give him up? |
| 1735 | STRANGER: Some in the singular( ti) you would say is the sign of one, some in the dual( tine) of two, some in the plural( tines) of many? |
| 1735 | STRANGER: The first question about the angler was, whether he was a skilled artist or unskilled? |
| 1735 | STRANGER: The plain result is that motion, since it partakes of being, really is and also is not? |
| 1735 | STRANGER: The true says what is true about you? |
| 1735 | STRANGER: Then any taking away of evil from the soul may be properly called purification? |
| 1735 | STRANGER: Then if, as I was saying, there is one art which includes all of them, ought not that art to have one name? |
| 1735 | STRANGER: Then let them answer this question: One, you say, alone is? |
| 1735 | STRANGER: Then suppose that we work out some lesser example which will be a pattern of the greater? |
| 1735 | STRANGER: Then the Sophist has been shown to have a sort of conjectural or apparent knowledge only of all things, which is not the truth? |
| 1735 | STRANGER: Then the not- beautiful turns out to be the opposition of being to being? |
| 1735 | STRANGER: Then we are to regard an unintelligent soul as deformed and devoid of symmetry? |
| 1735 | STRANGER: Then we may without fear contend that motion is other than being? |
| 1735 | STRANGER: Then we must not attempt to attribute to not- being number either in the singular or plural? |
| 1735 | STRANGER: Then we shall be right in calling vice a discord and disease of the soul? |
| 1735 | STRANGER: Then why has the sophistical art such a mysterious power? |
| 1735 | STRANGER: Then, according to this view, motion is other and also not other? |
| 1735 | STRANGER: There is some part of the other which is opposed to the beautiful? |
| 1735 | STRANGER: These then are the two kinds of image- making-- the art of making likenesses, and phantastic or the art of making appearances? |
| 1735 | STRANGER: Thus far, then, the Sophist and the angler, starting from the art of acquiring, take the same road? |
| 1735 | STRANGER: To admit of two names, and to affirm that there is nothing but unity, is surely ridiculous? |
| 1735 | STRANGER: To that which is, may be attributed some other thing which is? |
| 1735 | STRANGER: To them we say-- You would distinguish essence from generation? |
| 1735 | STRANGER: Upon this view, again, being, having a defect of being, will become not- being? |
| 1735 | STRANGER: Very good; and now say, do we venture to utter the forbidden word''not- being''? |
| 1735 | STRANGER: Was not the sort of imitation of which we spoke just now the imitation of those who know? |
| 1735 | STRANGER: We were saying of him, if I am not mistaken, that he was a disputer? |
| 1735 | STRANGER: Well, fair sirs, we say to them, what is this participation, which you assert of both? |
| 1735 | STRANGER: What art? |
| 1735 | STRANGER: What is the next step? |
| 1735 | STRANGER: What is there which is well known and not great, and is yet as susceptible of definition as any larger thing? |
| 1735 | STRANGER: What name, then, shall be given to the sort of instruction which gets rid of this? |
| 1735 | STRANGER: What then shall we call it? |
| 1735 | STRANGER: When I introduced the word''is,''did I not contradict what I said before? |
| 1735 | STRANGER: When any one says''A man learns,''should you not call this the simplest and least of sentences? |
| 1735 | STRANGER: When the affirmation or denial takes Place in silence and in the mind only, have you any other name by which to call it but opinion? |
| 1735 | STRANGER: When we speak of something as not great, does the expression seem to you to imply what is little any more than what is equal? |
| 1735 | STRANGER: When we speak of things which are not, are we not attributing plurality to not- being? |
| 1735 | STRANGER: When we were asked to what we were to assign the appellation of not- being, we were in the greatest difficulty:--do you remember? |
| 1735 | STRANGER: Where, then, is a man to look for help who would have any clear or fixed notion of being in his mind? |
| 1735 | STRANGER: Whereas being surely has communion with both of them, for both of them are? |
| 1735 | STRANGER: Who must be you, and can be nobody else? |
| 1735 | STRANGER: Would you not say that rest and motion are in the most entire opposition to one another? |
| 1735 | STRANGER: Yes, and the reason, as I should imagine, is that they are supposed to have knowledge of those things about which they dispute? |
| 1735 | STRANGER: Yet that which has parts may have the attribute of unity in all the parts, and in this way being all and a whole, may be one? |
| 1735 | STRANGER: Yet they surely both partake of the same and of the other? |
| 1735 | STRANGER: You heard me say what I have always felt and still feel-- that I have no heart for this argument? |
| 1735 | STRANGER: You mean by assenting to imply that he who says something must say some one thing? |
| 1735 | STRANGER: You mean to say that false opinion thinks what is not? |
| 1735 | STRANGER: You mean to say, not in a true sense? |
| 1735 | STRANGER: You remember our division of hunting, into hunting after swimming animals and land animals? |
| 1735 | Shall I say an angler? |
| 1735 | Shall I tell you what we must do? |
| 1735 | Shall we assume( 1) that being and rest and motion, and all other things, are incommunicable with one another? |
| 1735 | THEAETETUS: Again I ask, What do you mean? |
| 1735 | THEAETETUS: All things? |
| 1735 | THEAETETUS: And in what other way can it contain them? |
| 1735 | THEAETETUS: And is there not some truth in what they say? |
| 1735 | THEAETETUS: And what is the name of the art? |
| 1735 | THEAETETUS: And what is the question at issue about names? |
| 1735 | THEAETETUS: And what is their answer? |
| 1735 | THEAETETUS: And why? |
| 1735 | THEAETETUS: But are tame animals ever hunted? |
| 1735 | THEAETETUS: But are you sure, Stranger, that this will be quite so acceptable to the rest of the company as Socrates imagines? |
| 1735 | THEAETETUS: But how can he, Stranger? |
| 1735 | THEAETETUS: For what reason? |
| 1735 | THEAETETUS: How are we to distinguish the two? |
| 1735 | THEAETETUS: How can they? |
| 1735 | THEAETETUS: How do you mean? |
| 1735 | THEAETETUS: How do you mean? |
| 1735 | THEAETETUS: How do you mean? |
| 1735 | THEAETETUS: How indeed? |
| 1735 | THEAETETUS: How is that possible? |
| 1735 | THEAETETUS: How is that? |
| 1735 | THEAETETUS: How is that? |
| 1735 | THEAETETUS: How is that? |
| 1735 | THEAETETUS: How shall we get it out of them? |
| 1735 | THEAETETUS: How shall we make the division? |
| 1735 | THEAETETUS: How so? |
| 1735 | THEAETETUS: How so? |
| 1735 | THEAETETUS: How so? |
| 1735 | THEAETETUS: How so? |
| 1735 | THEAETETUS: How so? |
| 1735 | THEAETETUS: How the Sophist? |
| 1735 | THEAETETUS: How would you make the division? |
| 1735 | THEAETETUS: How, Stranger, can I describe an image except as something fashioned in the likeness of the true? |
| 1735 | THEAETETUS: How? |
| 1735 | THEAETETUS: How? |
| 1735 | THEAETETUS: How? |
| 1735 | THEAETETUS: How? |
| 1735 | THEAETETUS: How? |
| 1735 | THEAETETUS: I suppose that you are referring to the precepts of Protagoras about wrestling and the other arts? |
| 1735 | THEAETETUS: In what respect? |
| 1735 | THEAETETUS: In what way are they related? |
| 1735 | THEAETETUS: In what way? |
| 1735 | THEAETETUS: In what? |
| 1735 | THEAETETUS: Is not this always the aim of imitation? |
| 1735 | THEAETETUS: May I ask to what you are referring? |
| 1735 | THEAETETUS: Of what are they to be patterns, and what are we going to do with them all? |
| 1735 | THEAETETUS: Of what are you speaking? |
| 1735 | THEAETETUS: To what are you alluding? |
| 1735 | THEAETETUS: To what are you referring? |
| 1735 | THEAETETUS: To what do you refer? |
| 1735 | THEAETETUS: To what do you refer? |
| 1735 | THEAETETUS: Very likely; but will you tell me how? |
| 1735 | THEAETETUS: Well, and do you see what you are looking for? |
| 1735 | THEAETETUS: What are they, and what is their name? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are they? |
| 1735 | THEAETETUS: What are you saying? |
| 1735 | THEAETETUS: What art? |
| 1735 | THEAETETUS: What can he mean? |
| 1735 | THEAETETUS: What classification? |
| 1735 | THEAETETUS: What definition? |
| 1735 | THEAETETUS: What do you mean, and how do you distinguish them? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What do you mean? |
| 1735 | THEAETETUS: What explanation? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is it? |
| 1735 | THEAETETUS: What is that? |
| 1735 | THEAETETUS: What is that? |
| 1735 | THEAETETUS: What is the notion? |
| 1735 | THEAETETUS: What question? |
| 1735 | THEAETETUS: What questions? |
| 1735 | THEAETETUS: What shall be the divisions? |
| 1735 | THEAETETUS: What was that? |
| 1735 | THEAETETUS: What were they? |
| 1735 | THEAETETUS: What will be their answer, Stranger? |
| 1735 | THEAETETUS: What would he mean by''making''? |
| 1735 | THEAETETUS: What? |
| 1735 | THEAETETUS: What? |
| 1735 | THEAETETUS: What? |
| 1735 | THEAETETUS: Where shall we make the division? |
| 1735 | THEAETETUS: Where, indeed? |
| 1735 | THEAETETUS: Where? |
| 1735 | THEAETETUS: Which is--? |
| 1735 | THEAETETUS: Who are cousins? |
| 1735 | THEAETETUS: Who but he can be worthy? |
| 1735 | THEAETETUS: Why do you think so? |
| 1735 | THEAETETUS: Why not? |
| 1735 | THEAETETUS: Why not? |
| 1735 | THEAETETUS: Why so? |
| 1735 | THEAETETUS: Why so? |
| 1735 | THEAETETUS: Why so? |
| 1735 | THEAETETUS: Why so? |
| 1735 | THEAETETUS: Why so? |
| 1735 | THEAETETUS: Why? |
| 1735 | THEAETETUS: Why? |
| 1735 | THEAETETUS: Will you tell me first what are the two divisions of which you are speaking? |
| 1735 | THEAETETUS: Yes, there are many such; which of them do you mean? |
| 1735 | THEAETETUS: Yes; why should there not be another such art? |
| 1735 | THEODORUS: What is your difficulty about them, and what made you ask? |
| 1735 | THEODORUS: What terms? |
| 1735 | Tell me who? |
| 1735 | The Pre- Socratic philosophies are simpler, and we may observe a progress in them; but is there any regular succession? |
| 1735 | The unity of opposites was the crux of ancient thinkers in the age of Plato: How could one thing be or become another? |
| 1735 | Then we turn to the friends of ideas: to them we say,''You distinguish becoming from being?'' |
| 1735 | Then what is the trick of his art, and why does he receive money from his admirers? |
| 1735 | There will be no impropriety in our demanding an answer to this question, either of the dualists or of the pluralists? |
| 1735 | Therefore not- being can not be predicated or expressed; for how can we say''is,''''are not,''without number? |
| 1735 | They were the symbols of different schools of philosophy: but in what relation did they stand to one another and to the world of sense? |
| 1735 | To begin at the beginning-- Does he make them able to dispute about divine things, which are invisible to men in general? |
| 1735 | To them we say: Are being and one two different names for the same thing? |
| 1735 | Turning to the dualist philosophers, we say to them: Is being a third element besides hot and cold? |
| 1735 | Upon your view, are we to suppose that there is a third principle over and above the other two,--three in all, and not two? |
| 1735 | We may call him an image- maker if we please, but he will only say,''And pray, what is an image?'' |
| 1735 | What connexion is there between the proposition and our ideas of reciprocity, cause and effect, and similar relations? |
| 1735 | What do you say, Stranger? |
| 1735 | What is the meaning of these words,''same''and''other''? |
| 1735 | What is the teaching of Socrates apart from his personal history, or the doctrines of Christ apart from the Divine life in which they are embodied? |
| 1735 | What shall we name him? |
| 1735 | Whether they are right or not, who can say? |
| 1735 | Who ever thinks of the world as a syllogism? |
| 1735 | Will you recall them to my mind? |
| 1735 | Will you tell me? |
| 1735 | Would you object to begin with the consideration of the words themselves? |
| 1735 | Yet one thing may be said of them without offence-- THEAETETUS: What thing? |
| 1735 | You mean to say that he seems to have a knowledge of them? |
| 1735 | and is not Being capable of being known? |
| 1735 | has not Being mind? |
| 1735 | he and we are in the same difficulty with which we reproached the dualists; for motion and rest are contradictions-- how then can they both exist? |
| 1735 | is there a greater still behind? |
| 1735 | my dear youth, do you suppose this possible? |
| 1735 | or do you identify one or both of the two elements with being? |
| 1735 | or( 2) that they all have indiscriminate communion? |
| 1735 | or( 3) that there is communion of some and not of others? |
| 42931 | ( It might still be asked) whether what is stable can be called infinite? |
| 42931 | ( Which is the more likely hypothesis?) |
| 42931 | ARE INDIVIDUAL SOULS EMANATIONS OF THE UNIVERSAL SOUL? |
| 42931 | ARE INDIVIDUAL SOULS PART OF THE WORLD- SOUL AS IS THE LOCAL CONSCIOUSNESS OF SOME PART OF THE BODY TO THE WHOLE CONSCIOUSNESS? |
| 42931 | ARE NOT ALL SOULS PARTS OR EMANATIONS OF A SINGLE SOUL? |
| 42931 | ARE SENSES GIVEN THE STARS FOR UTILITY? |
| 42931 | ARE THE SENSES GIVEN US ONLY FOR THE SAKE OF UTILITY? |
| 42931 | Above what horizon must He rise, or appear, to enlighten us? |
| 42931 | After the celestial fire could we imagine a better fire than our own? |
| 42931 | After the intelligible earth, could we imagine a better earth than ours? |
| 42931 | After the intelligible sun, how could we imagine any sun different from the one that we see? |
| 42931 | And how, in producing, does she arrive at contemplation? |
| 42931 | And the soul''s appetitive- part, according to whether it be temperate or intemperate? |
| 42931 | And what are we? |
| 42931 | Are not certain parts born and increased at determinate periods, such as the horns, the beard, and the breasts? |
| 42931 | Are not several stages produced successively in each animal, according to its various ages? |
| 42931 | Are our notions of intellectual entities actualized by the potentiality which constitutes memory? |
| 42931 | Are the above- mentioned and other parts of the soul localized in the body, or are some localized, and others not? |
| 42931 | Are the unities contained in a group of five in a relation to unity different from that of the unities contained in a group of ten? |
| 42931 | Are there also such among the intelligibles? |
| 42931 | Are these considerations sufficient for a clear knowledge of the intelligible world, or must we engage in a further effort to accomplish this? |
| 42931 | Are they also preserved by imagination? |
| 42931 | Are we the universal Soul, or are we what approaches her, and what is begotten in time( that is, the body)? |
| 42931 | As many living beings are seen to grow from the earth, why would it itself not be a living being? |
| 42931 | As to matter, which exists potentially in all beings, how could it actually be some of these beings? |
| 42931 | At first, how will we manage to form a reasonable opinion on this subject? |
| 42931 | BUT WHY COULD THE STAR- SOULS NOT BE CONSCIOUS OF OUR CHANGES? |
| 42931 | Being a living"reason"and a productive power, how could it fail discursively to consider what it contains? |
| 42931 | Being besides a great living being, and a considerable part of the world, why should the earth not possess intelligence, and be a divinity? |
| 42931 | Besides, how could intelligence embrace these elements and follow them in their vicissitudes? |
| 42931 | Besides, how could she have been present in the universe when the latter did not yet exist? |
| 42931 | Besides, what advantage could the( world- Soul) have imagined she was gaining by creating the world? |
| 42931 | Besides, what beings would be likely to busy themselves favoring vices and outrages from which they were not to reap any advantage? |
| 42931 | Besides, what is it that we should call the organism? |
| 42931 | Besides, what is this creature of hers? |
| 42931 | Besides, what necessity was there for the mother of the demiurgic creator to have formed him of matter and of an image? |
| 42931 | Besides, why do we not notice this difference? |
| 42931 | Besides, why should the Divinity not be present here below also? |
| 42931 | But does that which disappears merely depart, or does it perish? |
| 42931 | But does the soul remember herself? |
| 42931 | But evidently the souls which dwell in the same state could not exercise memory; for what would they have to remember? |
| 42931 | But how are they anterior to each other? |
| 42931 | But how can it be everywhere? |
| 42931 | But how can one be united to beauty, without seeing it? |
| 42931 | But how can the soul''s irascible- part[36] be at one time courageous, and at the other cowardly? |
| 42931 | But how did the body approach the universal Soul? |
| 42931 | But how does this( primary Nature) make itself present to the whole universe? |
| 42931 | But how shall we explain the enchantments of magic? |
| 42931 | But if one and the single Soul be in each person, how does each have his own soul? |
| 42931 | But if the Soul had such an extension before the body approached her, if she already filled all space, how can she have no magnitude? |
| 42931 | But if( the intelligible Being) be present everywhere, why do not all( beings) participate in the intelligible( Being) entire? |
| 42931 | But if, after having descended into the sense- world they fall( from the heavens) into generation, what will be the time when they will remember? |
| 42931 | But is not this very condition a proof of good arrangement? |
| 42931 | But is the entire world, capable of feeling, as it is entirely impassible in its relations with itself? |
| 42931 | But might it not be something else, since all things are not in matter? |
| 42931 | But of what does this influence consist? |
| 42931 | But since there is but one single day in the heavens, how could one count several? |
| 42931 | But what creative force can be inherent in this imaginary being? |
| 42931 | But what do we mean by"purifying the soul,"inasmuch as she could not possibly be stained? |
| 42931 | But what is meant by saying that the soul is in hell after the body no longer exists? |
| 42931 | But what is this Principle, and how are we to conceive it? |
| 42931 | But what need do they have of inhabiting the model of this world that they pretend to hate? |
| 42931 | But when the potential grammarian becomes an actual grammarian, why should not the potential and actual coincide? |
| 42931 | But why does not our soul perceive judgments made by the universal Soul? |
| 42931 | But why should matter also not be liable to be destroyed? |
| 42931 | But, since matter already exists potentially, may we not already say that it exists, when we consider what it is to be? |
| 42931 | By His relation to what, towards what, or in what could He move or rest? |
| 42931 | By a color on a figure? |
| 42931 | By whom could Intelligence be convinced of error? |
| 42931 | C. DOES THE SOUL EMPLOY DISCURSIVE REASON WHILE DISCARNATE? |
| 42931 | CAN THE PHYSICAL LIFE EXIST WITHOUT THE SOUL? |
| 42931 | Can memory be referred to sensibility? |
| 42931 | Could a more beautiful image, indeed, be imagined? |
| 42931 | Could any musician who had once grasped the intelligible harmonies hear that of sense- sounds without profound emotion? |
| 42931 | Could it be the Intelligence alone? |
| 42931 | Could it, in this case, be a divinity, if it did not have a soul? |
| 42931 | Could that which passes from a brilliant body into some other body exist without that other body? |
| 42931 | Could this be the case because He lacked the leisure to look after it? |
| 42931 | Could this principle be Intelligence alone? |
| 42931 | D. HOW CAN THE SOUL SIMULTANEOUSLY BE DIVISIBLE AND INDIVISIBLE? |
| 42931 | DO THE WORLD- SOUL AND THE STAR- SOULS EXERCISE MEMORY? |
| 42931 | DOES THE DISAPPEARANCE OF THESE THINGS NECESSARILY IMPLY THEIR DESTRUCTION? |
| 42931 | DOES THE IRASCIBLE POWER ALSO ORIGINATE IN THE BODY? |
| 42931 | DOES THE WITHDRAWAL OF THE LUMINOUS SOURCE ABANDON THE LIGHT TO DESTRUCTION; OR DOES THE LIGHT FOLLOW IT? |
| 42931 | Did the Creator undertake the work only after having conceived the plan of the world in its totality and in its details? |
| 42931 | Do these constitute but one single entity, or two? |
| 42931 | Does it always and essentially elude form? |
| 42931 | Does it subsist only in some of them? |
| 42931 | Does memory belong to the powers by which we feel and know? |
| 42931 | Does memory generally remain with the bodies that have issued from here below? |
| 42931 | Does one not see each being begetting others? |
| 42931 | Does reason, considered as nature, also derive from contemplation? |
| 42931 | Does the soul ratiocinate before entering upon the body, and after having left it? |
| 42931 | Doubtless because she judged she would begin thereby; for why did she not begin with some other element? |
| 42931 | F. WHERE GOES THE SOUL AFTER DEATH? |
| 42931 | First, what is the nature of anger? |
| 42931 | For if she kept some memory of the intelligible world, why would she not have wished to reascend therein? |
| 42931 | For indeed what would cold amount to in the heavens, which are a fiery body, or in fire, which has no humidity? |
| 42931 | For instance, how could it be said that fire was produced first( and other things only later)? |
| 42931 | For what can reasoning be but the quest of wisdom, the real reason, the intelligence of the real essence? |
| 42931 | From what( models) would the soul have created the world? |
| 42931 | From whence( comes darkness)? |
| 42931 | Further, did He give birth to all the animals only after having to Himself represented all their forms, and exterior parts? |
| 42931 | Further, how would we divide the things that have been generated by the Fire, since it is single, and continuous? |
| 42931 | Further, is it the same power that perceives sense- objects, and intelligible entities, or are there two distinct powers? |
| 42931 | G. WHAT ARE THE CONDITIONS OF THE OPERATION OF MEMORY AND IMAGINATION? |
| 42931 | Granting this, what sort of sensations would we attribute to it? |
| 42931 | HOW CAN THE SAME PRINCIPLE EXIST IN ALL THINGS? |
| 42931 | HOW CAN THE SOUL REMAIN IMPASSIBLE, THOUGH GIVEN UP TO EMOTION? |
| 42931 | HOW CAN TIME BE DIVIDED WITHOUT IMPLYING DIVISION OF THE SOUL''S ACTION? |
| 42931 | HOW COULD THE SOUL HAVE NO MAGNITUDE, IF SHE ALREADY FILLED ALL SPACE? |
| 42931 | Has this life perished? |
| 42931 | How and why did the universal Soul make the universe, while the individual souls only manage a part thereof? |
| 42931 | How can it be said to seek to elude the stones and the solid objects which contain it? |
| 42931 | How can it be the matter of beings? |
| 42931 | How can that be? |
| 42931 | How can the intelligible, which has no extension, penetrate into the whole body of the universe, which has no such extension? |
| 42931 | How can there be a plurality of essences, intelligences and soul, if essence be one? |
| 42931 | How can things be prior or posterior, if the soul that contemplates the One embrace all things? |
| 42931 | How could a composition of elements possess life? |
| 42931 | How could intelligence remain permanent? |
| 42931 | How could it fix itself on identical objects? |
| 42931 | How could it have any magnitude? |
| 42931 | How could it need anything else? |
| 42931 | How could it then become something different from what it was? |
| 42931 | How could nature avoid being affected along with them,[60] serving as it does as a medium for the mutual action of these qualities by their mixture? |
| 42931 | How could our souls be superior to the stars when at the hands of the universal Soul they undergo the constraint of descending here below[340]? |
| 42931 | How could she be far from something since she loses nothing, since she possesses an eternal nature, and is subject to no leakage? |
| 42931 | How could the earth see, if light be necessary for her vision? |
| 42931 | How could the soul do so alone? |
| 42931 | How could the universal Soul simultaneously be the soul of yourself and of other persons? |
| 42931 | How could then the inferior nature participate in the intelligible, at least to the extent of its capacity? |
| 42931 | How could there be a"last year"? |
| 42931 | How could this newly formed image( the demiurgic creator) have undertaken to create by memory of the things he knew? |
| 42931 | How could this sense- world, with the divinities it contains, be separated from the intelligible world? |
| 42931 | How could you then say that one of its parts is here, and another is there? |
| 42931 | How does it contemplate itself? |
| 42931 | How does it happen that some souls are in a body, while others are discarnate? |
| 42931 | How does it remain single and identical, and how does it not split up? |
| 42931 | How does nature produce? |
| 42931 | How indeed could a point become similar to a line? |
| 42931 | How indeed could the Good have fallen outside of the essence, or be found in non- essence? |
| 42931 | How indeed could the best life imply fatigue? |
| 42931 | How indeed could we communicate to others the good, if we do not possess it? |
| 42931 | How indeed should the Soul descend here below? |
| 42931 | How indeed would he remember it? |
| 42931 | How might one apply actual existence to intelligible things? |
| 42931 | How otherwise could one divide the("Being")? |
| 42931 | How shall we try to prove that the memory of knowledge acquired by study, belongs to the compound, and not to the soul alone? |
| 42931 | How should we possess a wisdom greater than theirs? |
| 42931 | How then can one soul be good, while the other is evil? |
| 42931 | How then could He( as they insist), neglect the world that contains them? |
| 42931 | How then could it possess the things it contains, unless as a figure? |
| 42931 | How then could one distinguish from each other all these primary( beings), so that they might not all in confusion blend into a single one? |
| 42931 | How then would we grasp something by approximating our intelligence( to the Good)? |
| 42931 | How will the worthy man be able to escape the action of the enchantments and the philtres employed by magic? |
| 42931 | How would such a wisdom differ from so- called nature? |
| 42931 | How, in fact, could one divide that which has no extension? |
| 42931 | How, in general, could things that belong to one genus act on another? |
| 42931 | How? |
| 42931 | How? |
| 42931 | IF THE WORLD- SOUL AND VENUS BE BEAUTIFUL, HOW MUCH MORE THEIR SOURCE? |
| 42931 | If a being did so, how could this being differ from Him? |
| 42931 | If he depart, why? |
| 42931 | If he enter into a body that contains already a natural cause of disease, how far does he contribute to the disease? |
| 42931 | If he enter without any cause for the disease, why is the individual into whose body he enters not always sick? |
| 42931 | If he remain, how does his presence not hinder recovery? |
| 42931 | If indeed they belong to the lower soul, from where does the latter derive them, and how does she possess them? |
| 42931 | If it be a being, what difference is there between it and its principle? |
| 42931 | If it be none of the beings, how could it actually be something? |
| 42931 | If it know future things-- a privilege that could not be denied it under penalty of absurdity-- why would it not also know how they are to occur? |
| 42931 | If it were not a part of the world, but yet by its color and other qualities it was conformed to the organ that was to cognize it, would it be felt? |
| 42931 | If matter is also said to be the cause of evil, where does it originate? |
| 42931 | If matter seeks to elude form voluntarily, why does it not elude form continuously? |
| 42931 | If she fell from all eternity, she must similarly remain in her fault; if only at a determinate time, why not earlier? |
| 42931 | If she repented, what is she waiting for( before she destroys her handiwork)? |
| 42931 | If so, how did she make the world? |
| 42931 | If so, why should we not attribute to the earth the faculty of sensation? |
| 42931 | If the body resemble an object warmed rather than illuminated, why does nothing vital remain after the reasonable soul has abandoned it? |
| 42931 | If the soul be not separated from her image, why should she not be where her image is? |
| 42931 | If the universal Soul be one in this manner, what about consequences of this( conception)? |
| 42931 | If then memory equally belong to both imaginations, what difference is there between them? |
| 42931 | If then, from the very start, the soul undergo no affections, what then is the use of trying to render her impassible by means of philosophy? |
| 42931 | If these beings( the stars and the planets) do not feel the passions felt by other beings, why might they not also possess different senses? |
| 42931 | If this Principle be neither Intelligence, nor the intelligible, what can it be? |
| 42931 | If this be so, what opinion shall we form of matter? |
| 42931 | If( the model were created) before the world, what could have been its use? |
| 42931 | If, on the contrary, her"being"be a number[28] or a reason,[29] as we usually say, how could an affection occur within a number or a reason? |
| 42931 | In any case, from where does this model come? |
| 42931 | In short, how could it have been created by pride, audacity, and imagination? |
| 42931 | In significance, or in( genuine effective) action? |
| 42931 | In the first case, why did they descend onto this earth? |
| 42931 | In the second, why do they remain here below? |
| 42931 | In this case is memory general or special, durable or transitory? |
| 42931 | In this case, why could she not also be thus in the whole universe? |
| 42931 | In what direction does light radiate? |
| 42931 | In what sense then could it be said that matter eludes form? |
| 42931 | In what then do these unities differ from the Uniqueness( or Monad)? |
| 42931 | Is anything still left to be considered? |
| 42931 | Is it a being, or is it, as the( Gnostics) say, a conception? |
| 42931 | Is it asked, how can the commander be identical with the command? |
| 42931 | Is it because several forces are active in us, and contend for mastery, and there is no single one which alone commands? |
| 42931 | Is it by appetite that we remember the things that excite our desires, and by anger that we remember the things that irritate us? |
| 42931 | Is it its life that shall within it be divided? |
| 42931 | Is light itself then within? |
| 42931 | Is not the disposition of the soul''s irascible part different according to its courage or cowardliness? |
| 42931 | Is the case of such a force similar to that of the light characteristic of bodies? |
| 42931 | Is the faculty that feels also the one that remembers? |
| 42931 | Is the ignorant man, who was potentially learned, the same as the learned? |
| 42931 | Is the intelligible( Being) then so varied and manifold? |
| 42931 | Is the soul then potential in respect of this other thing? |
| 42931 | Is the unity formed by the"pair"the same as that which is contained in each of the two unities constituting the"pair"? |
| 42931 | Is the universal( Being) by itself present everywhere? |
| 42931 | Is this because the demon is hungry, or the potion destroys him? |
| 42931 | It may however still be asked, What are the passions characteristic of the earth, and which may be objects of judgment for the soul? |
| 42931 | It will be asked, But how can the earth feel? |
| 42931 | It would be absurd that they should not remember the men to whom they do so much good; how indeed would they do good, if they had no memory? |
| 42931 | Last, being considered indivisible and non- extended, is she everywhere present without having any magnitude? |
| 42931 | Last, why does this illuminated matter produce psychic images, and not bodies? |
| 42931 | Let us admit that the universal Soul is not in time; why should she beget time rather than eternity? |
| 42931 | Let us return to this question: How can the same principle exist in all things? |
| 42931 | May we not thence conclude that matter is the image actually; and consequently, is actually deception? |
| 42931 | Might she be the soul of one person by her lower strata, and that of somebody else by her higher strata? |
| 42931 | Might we not well doubt the possibility of the universal Soul''s simultaneously being one, yet present in all beings? |
| 42931 | Must the same origin be assigned to the irascible( power)? |
| 42931 | Must we attribute sensation to each power, but in a different manner? |
| 42931 | Must we consider that( in the soul), the indivisible and the divisible are identical, as if they were mingled together? |
| 42931 | Neither is He infinite in the manner suggested by an enormous mass; for whither would He have any need of extending Himself? |
| 42931 | Neither is He limited, for by what could He be limited? |
| 42931 | Neither should we be astonished if even an evil individual obtains his requests; for do not the evil drink from the same streams as do the good? |
| 42931 | Nevertheless all perceptions belong to forms( that is, to faculties of the soul), and reduce to a form( the soul) which can become all things(?). |
| 42931 | Now does this not really amount to yielding to a magic charm? |
| 42931 | Now if intelligence were the Good itself, what would be the use of its intuition or its actualization? |
| 42931 | Now in commanding he expresses one thing after another; for why are all things not together? |
| 42931 | Now in thought annihilate the mass of the little luminous body, and preserve its luminous power; could you still say that light is somewhere? |
| 42931 | Now it is impossible for matter to be destroyed; for how could it be destroyed, and in what would it change? |
| 42931 | Now, is there nothing to hinder the sweet or the fragrant body from perishing, without affecting the existence of the sweetness and fragrance? |
| 42931 | Now, when he has seen, either as being different, or as being identical, what does he report? |
| 42931 | Of what use to the earth could sensation be? |
| 42931 | On such a theory, one might even assert that matter was destroyed, and ask, Since the body is destroyed, why should not matter also be destroyed? |
| 42931 | One might ask the( Gnostics) if such contemplation of the divinity would be hindered by any lust or anger? |
| 42931 | Or it is by herself, that she is everywhere present? |
| 42931 | Or should we consider the distinction between the indivisible and the divisible from some other point of view? |
| 42931 | Or will somebody try to divide the Intelligence, so that one of its parts be here, and the other there? |
| 42931 | Or will the( Being) itself be divided? |
| 42931 | Or, to influence them[373]? |
| 42931 | Otherwise how could He know that the( Gnostics), who are here below, have not forgotten Him, and have not become perverse? |
| 42931 | Outside of the Soul, indeed, what power would manage, fashion, ordain and produce the body? |
| 42931 | QUESTION: DOES JUPITER''S ROYAL ADMINISTRATION IMPLY A USE OF MEMORY? |
| 42931 | QUESTION: WHAT PASSIONS WOULD BE SUITABLE TO THE EARTH? |
| 42931 | Shall we say that our souls, being subject to change and imperfection, are in time, while the universal Soul begets time without herself being in it? |
| 42931 | Since light radiates, why should it not radiate without hindrance? |
| 42931 | Since we consider every star as a living being, why would we not similarly consider the earth, which is a part of the universal living being? |
| 42931 | Since, therefore, she can not lose anything, why fear that she should be far from something? |
| 42931 | Such, however, could not exist in Intelligence; for what would be their form? |
| 42931 | Surely, nobody could believe that the veritable and real Intelligence could be deceived, and admit the existence of things that do not exist? |
| 42931 | The Good itself, however, never aspires to anything; for what could He desire? |
| 42931 | The Good, therefore, is not active; for what need to actualize would actualization have? |
| 42931 | The Superessential Principle Does Not Think; Which is the First Thinking Principle, and Which is the Second? |
| 42931 | The first objection here will be, how could it have done so? |
| 42931 | The question then arises, Who is He who has given existence to the intelligible world? |
| 42931 | To bewitch them? |
| 42931 | To charm them? |
| 42931 | To what do they owe their perfection? |
| 42931 | To which soul, however, does memory belong? |
| 42931 | WHY AND HOW DO SOULS DESCEND INTO BODIES? |
| 42931 | WHY SHOULD CREATION BE PREDICATED OF THE UNIVERSAL SOUL AND NOT OF THE HUMAN? |
| 42931 | Was he fed by the disease? |
| 42931 | Was it for the saved souls? |
| 42931 | Was this the case while they were living on high, or only since they live here below? |
| 42931 | We shall answer in turn, How can stars feel? |
| 42931 | What about intellectual conceptions? |
| 42931 | What about( the memory) of friends, of parents, of a wife, of the fatherland, and of all that a virtuous man may properly remember? |
| 42931 | What action does the one exert on another, how is it exerted, and how far does it go? |
| 42931 | What action, indeed, could be exercised by a smell on a sweet taste? |
| 42931 | What becomes of this trace of life that the soul impresses on the body, and that the latter appropriates? |
| 42931 | What demonstration thereof would be of any value? |
| 42931 | What difference is exhibited by the comparison of one triangle with another? |
| 42931 | What do we mean by separating( or, weaning) the soul from the body? |
| 42931 | What does it matter if you are wronged, so long as you are immortal? |
| 42931 | What happens when souls descend from the intelligible world into the( earthly) heavens? |
| 42931 | What has happened to him? |
| 42931 | What in the world could intelligible entities be, if they be without life or intelligence? |
| 42931 | What indeed better deserves careful examination and close scrutiny than what refers to the soul? |
| 42931 | What indeed could the Soul create if not what she has the power to create? |
| 42931 | What indeed does one being feel in his relations with another? |
| 42931 | What indeed hinders different minds from being united within one same and single Intelligence? |
| 42931 | What is communicated to the body of the earth by the Soul which presides over it? |
| 42931 | What is the unity of the"pair"? |
| 42931 | What man indeed who could contemplate truth would go and contemplate its image? |
| 42931 | What meaning would lie in this separation of the ideas, and this distance of matter? |
| 42931 | What objection then could there be to assume that this spirit might be resplendent and transparent? |
| 42931 | What obstacle could hinder them from acquiring it? |
| 42931 | What occurs in the soul when she contains a vice? |
| 42931 | What shall we say? |
| 42931 | What skilful geometrician or arithmetician will fail to enjoy symmetry, order and proportion, in the objects that meet his view? |
| 42931 | What sort of an image does Intelligence then afford? |
| 42931 | What suffering can light inflict on a line or a surface? |
| 42931 | What then constitutes the beauty in these objects? |
| 42931 | What then is the thing whose presence makes each part of the soul good or evil? |
| 42931 | What then would the rational soul, if separated and isolated, say? |
| 42931 | What was it really? |
| 42931 | What were you to understand? |
| 42931 | What will be the forms or figures of the intelligibles? |
| 42931 | What would be the differentiating cause that would make of one justice, and of the other something else? |
| 42931 | What would be the nature of a world better than the present one, if it were possible? |
| 42931 | What would hinder one from repeating the name of the divinity, while yielding to the domination of the passions, and doing nothing to repress them? |
| 42931 | What would induce her to wish first one thing, and then another? |
| 42931 | What would such a being do with such a power? |
| 42931 | When I am struck, am I not by the shock forced to acknowledge that these objects exist as( real)"being"? |
| 42931 | When the soul will have risen to the intelligible world, what will she say, and what will she remember? |
| 42931 | When will she destroy it? |
| 42931 | Whence came the beauty of Venus herself? |
| 42931 | Whence came the beauty of that Helena about whom so many battles were fought? |
| 42931 | Whence comes the beauty of so many women comparable to Venus? |
| 42931 | Whence originates extension in our universe, and in the animals? |
| 42931 | Whence rises He whose image is our sun? |
| 42931 | Where and how did He beget this so pure Intellect, this so beautiful son who derives all of his fulness from his father[202]? |
| 42931 | Where is it not? |
| 42931 | Where then are the other things? |
| 42931 | While thus trifling, are we ourselves not actually engaging in contemplation? |
| 42931 | Whither will the soul pass when she shall have left the body? |
| 42931 | Who could deny that this Principle is beautiful? |
| 42931 | Who indeed could all at once embrace the totality of the power of this Principle? |
| 42931 | Why are some people frightened by certain figures or appearances, while others are frightened by different ones? |
| 42931 | Why are the thoughts and rational aspirations in us different( from what they are in the universal Soul)? |
| 42931 | Why are there several degrees amidst these( beings), one being the first, the other the second, and so on? |
| 42931 | Why did she first create the fire? |
| 42931 | Why do we have to question ourselves( about this)? |
| 42931 | Why indeed should appetite not be similarly moved by some other object? |
| 42931 | Why indeed should they become such as they are now, and why should they not always have been such as they now are? |
| 42931 | Why is it not moved in some manner by the same object? |
| 42931 | Why should it feel? |
| 42931 | Why should they be feared by these men foreign to philosophy and all sound learning? |
| 42931 | Why should they not possess virtue? |
| 42931 | Why should we grant animation to the( starry) bodies of fire, while not to the earthly body of our earth? |
| 42931 | Why should we not thus attribute to it the sensation of things of this kind? |
| 42931 | Why then could the celestial Soul not say,"I have passed this part, I have now arrived at another"? |
| 42931 | Why then is the material triangle not everywhere, like the immaterial triangle? |
| 42931 | Why then should not this Essence suffice to all by remaining within itself? |
| 42931 | Why therefore should we recognize two kinds of desires, instead of acknowledging only one kind in the living body? |
| 42931 | Why was the production of this illumination of the darkness necessary, if its existence was not absolutely unavoidable? |
| 42931 | Why would not all things conspire together to unity, in the intelligible world? |
| 42931 | Why, indeed, should she desire now one thing, and then another, and thus involve herself in uncertainties? |
| 42931 | Why? |
| 42931 | Will it not be equally in the interior, and in the whole exterior sphere? |
| 42931 | Will not the intelligence divide itself in descending( from the genera) to the species( or forms)? |
| 42931 | Will she have no memory of things here below? |
| 42931 | Will these souls not even remember that they have seen the divinity? |
| 42931 | Will they be like statues of gold, or like images and effigies made of some other material? |
| 42931 | Without beauty, what would become of"being"? |
| 42931 | Without"being,"what would become of beauty? |
| 42931 | Would He do so to get something? |
| 42931 | Would it not then be very difficult to explain and to understand what is called the participation of matter in ideas? |
| 42931 | Would nothing exist( in the sense- world) if matter did not exist? |
| 42931 | Would the being limit itself to embracing only a part of Him? |
| 42931 | [ 227] How could He, never having seen anything such, have been inclined to them? |
| 42931 | [ 297] Why did this fall occur? |
| 42931 | [ 304] So that they should remain in the model instead of descending here below? |
| 42931 | [ 304] Why therefore were those souls not saved( by remaining within the model)? |
| 42931 | [ 361] If however( this Wisdom) be a"soul of growth and generation,"how could it be said to have created for the purpose of being honored[362]? |
| 42931 | [ 368] What is so terrible in them? |
| 42931 | [ 53] Neither is it an( active) power;[54] for what could it produce? |
| 42931 | [ 63] One might perhaps say that in this case corporeal substance is affected; but how can it suffer( or be affected) by the action of light? |
| 42931 | [ 94] But in what sense could matter, that begets nothing, be called"mother"? |
| 42931 | or receive it, if our nature was not capable of it? |
| 47025 | Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? 47025 Cum retineamus doctrinam de praesentia corporis Christi, quid opus est quaerere de modo?" |
| 47025 | Cur enim, cum datum sit divinitus homini liberum arbitrium, adulteria legibus puniantur et sacrilegia permittantur? 47025 Does not the Lord Christ command that we should love even our enemies? |
| 47025 | Doth God take care for oxen? |
| 47025 | Exstaretne alibi diversa ab hac ratio? 47025 God who thus promises, does not speak with asses and oxen, as Paul says: Doth God take care for oxen? |
| 47025 | How can I make a return to thee for thy deeds of love in works? 47025 How can reason bring itself into accord with this, or believe, that three is one and one is three?" |
| 47025 | How is this to be reconciled? 47025 How should there be a fear of God if there were no strength in him? |
| 47025 | If God be for us, who can be against us? 47025 Is anything too hard for the Lord?" |
| 47025 | Nunquid curae est Deo bobus? 47025 Nunquid enim cura est Deo de bobus? |
| 47025 | Peccatum quomodo non fuit, ubi libido non defuit?... 47025 Quae res et viris et feminis omnibus adest ad matrimonium et stuprum? |
| 47025 | Qui ergo providentiam tollit, totum Dei substantiam tollit et quid dicit nisi Deum non esse?... 47025 Quid agis frater in saeculo, qui major es mundo?" |
| 47025 | Quid magis contra fidem, quam credere nolle, quidquid non possit ratione attingere?... 47025 Quis de se desperet pro quo tam humilis esse voluit Filius Dei?" |
| 47025 | Quis potest odire hominem cujus naturam et similitudinem videt in humanitate Dei? 47025 Quodsi dum eum aeternum confitemur, profitemur ipsum Filium ex Patre, quomodo is, qui genitus est, genitoris frater esse poterit?... |
| 47025 | Quæ necessitas fuit ut sic exinaniret se, sic humiliaret se, sic abbreviaret se Dominus majestatis; nisi ut vos similiter faciatis? |
| 47025 | Si hi qui nummos adulterant morte mulctantur, quid de illis statuendum censemus, qui fidem pervertere conantur? |
| 47025 | Six thousand years ago the world was nothing; and who has made the world?... 47025 Virginitas cui gloriae merito non praefertur? |
| 47025 | What is more miraculous than that God and man is one Person? 47025 Who is a liar, but he that denieth that Jesus is the Christ? |
| 47025 | Why wilt thou grieve over the loss of thy daughter? |
| 47025 | ''Is not Esau Jacob''s brother? |
| 47025 | --"Oh, when at last will that blessed, longed- for hour appear, when thou wilt satisfy me wholly, and be all in all to me? |
| 47025 | --"What can the world profit thee without Jesus? |
| 47025 | --"When was it well with me without thee? |
| 47025 | ... in hoc vos non agnosco parentes, sed hostes.... Alioquin quid mihi et vobis? |
| 47025 | A given object? |
| 47025 | Ac quis non jucundum credat videre corpus illud, cujus velut instrumento usus est filius Dei ad expianda peccata, et absentem tandem amicum salutare?" |
| 47025 | An fidem non servare levius est animam Deo, quam feminam viro?" |
| 47025 | Analogically(? |
| 47025 | And in what did Abraham believe when he believed in Jehovah? |
| 47025 | And is not the nature of feeling in general also the nature of every special feeling, be its object what it may? |
| 47025 | And the strongest of the impulses of Nature, is it not the sexual feeling? |
| 47025 | And what agreement hath the temple of God with idols? |
| 47025 | And what concord hath Christ with Belial? |
| 47025 | And what else is the power of melody but the power of feeling? |
| 47025 | And what is omnipotence, what all other divine attributes, if man does not exist? |
| 47025 | And what is the semblance of holiness with which Christianity invests marriage, in order to becloud the understanding, but a pious illusion? |
| 47025 | And what sort of love was that? |
| 47025 | And who that ever truly thought has not experienced that quiet, subtle power-- the power of thought? |
| 47025 | Angelicae? |
| 47025 | Are not all men included in the command to mortify, blind, and contemn the natural reason? |
| 47025 | Are we to love each other because Christ loved us? |
| 47025 | But canst thou"effect"anything without strong arms and fists? |
| 47025 | But does not the word of man also contain the being of man, his imparted self,--at least when it is a true word? |
| 47025 | But how can I worship or serve an object, how can I subject myself to it, if it does not hold a high place in my mind? |
| 47025 | But how could he find consolation and peace in God if God were an essentially different being? |
| 47025 | But how couldst thou receive God into thy body, if it were in thy esteem an organ unworthy of God? |
| 47025 | But how, in that case, shall we explain the monastic enthusiasm of the West? |
| 47025 | But is not feeling thereby declared to be itself the absolute, the divine? |
| 47025 | But is not love to man human love? |
| 47025 | But is not the highest feeling also the highest feeling of self? |
| 47025 | But is there any distinction here? |
| 47025 | But is this joy apart from the joy of the recipient? |
| 47025 | But the answer to the question: How did God make the world? |
| 47025 | But to whom is it a need? |
| 47025 | But what bond can be supposed to unite brutes, or natural things in general, with God? |
| 47025 | But what does suffer if not thy sympathising heart? |
| 47025 | But what does the hand, the kiss, the glance, the voice, the tone, the word-- as the expression of emotion-- impart? |
| 47025 | But what is christian? |
| 47025 | But what is dreaming? |
| 47025 | But what is love without the thing loved? |
| 47025 | But what is miracle? |
| 47025 | But what is such a God or Lord to us? |
| 47025 | But what is the end of reason? |
| 47025 | But what is this essential difference between man and the brute? |
| 47025 | But what then withdraws the limits from the realities, what does away with the limits? |
| 47025 | But what was the object of this divine promise? |
| 47025 | But what would man be without music? |
| 47025 | But what, then, in the eyes of faith, is the man in distinction from faith, man without faith, i.e., without God? |
| 47025 | But when I love and worship the love with which God loves man, do I not love man; is not my love of God, though indirectly, love of man? |
| 47025 | But when dost thou feel thyself free? |
| 47025 | But wherein consists this difference? |
| 47025 | But why is the blood taken under the form of wine, the flesh under the form of bread? |
| 47025 | But why should I flee from him? |
| 47025 | But why were these qualities in their view attributes, predicates of God? |
| 47025 | By what dost thou recognise the limitation of a being but by the limitation of his interest? |
| 47025 | Can I love anything higher than humanity? |
| 47025 | Can I love man without loving him humanly, without loving him as he himself loves, if he truly loves? |
| 47025 | Can I step beyond the idea of the species? |
| 47025 | Can the Christian fulfil his marriage duties without surrendering himself, willingly or not, to the passion of love? |
| 47025 | Can we truly love each other only if we love Christ? |
| 47025 | Canst thou believe in a God who is an unreasonable and wicked being? |
| 47025 | Cogito, ergo sum? |
| 47025 | Could I perceive the beauty of a fine picture if my mind were æsthetically an absolute piece of perversion? |
| 47025 | Could not the Almighty have appeared as a man amongst men in another manner-- immediately? |
| 47025 | Could the Holy Ghost take up his abode in a body polluted by original sin? |
| 47025 | Cur ineffabiles et innarrabiles affectus communibus verbis conamur exprimere? |
| 47025 | Did Christianity conquer a single philosopher, historian, or poet of the classical period? |
| 47025 | Did not Balaam''s ass really speak? |
| 47025 | Did they not really appear to men? |
| 47025 | Do I know merely that he has redeemed me? |
| 47025 | Do I not also know the history of his suffering? |
| 47025 | Do I not thereby place God on the same footing with my wife? |
| 47025 | Do we not see what sort of spice God puts into this water? |
| 47025 | Does he not then love man as the true man loves his fellow? |
| 47025 | Does not the purpose determine the nature of the act? |
| 47025 | Does not this exaltation of the divine being exalt thee? |
| 47025 | Does the distinction lie in the fact that the image of the saint is a product of the hands? |
| 47025 | Dost thou know any power which stands at thy command, in distinction from the power of kindness and reason, besides muscular power? |
| 47025 | Dost thou not declare thy hands and lips holy when by means of them thou comest in contact with the Holy One? |
| 47025 | Dost thou not hear that he is already judged to a punishment heavier than he can bear? |
| 47025 | Dost thou pour wine into a water- cask? |
| 47025 | Each is exactly adapted to the other; how should they be at issue with each other? |
| 47025 | Et quid dici amplius potest? |
| 47025 | Et quid ingemiscimus, nisi poenitendo, quia ita summus?" |
| 47025 | Et quid plus addo? |
| 47025 | For is not the personality, even the existence of God, a sensuous, anthropomorphic conception? |
| 47025 | For on what other ground than that of its essence, its nature, dost thou hold feeling to be the organ of the infinite, the divine being? |
| 47025 | For what is blasphemy? |
| 47025 | For what makes more impression on the heart than suffering? |
| 47025 | For what sort of a comparison is that of the temporal with the eternal?... |
| 47025 | God does not recognise himself in them, for they do not recognise him;--where I find nothing of myself, how can I love? |
| 47025 | God has his consciousness in man, and man his being in God? |
| 47025 | God has revealed himself, has demonstrated himself: who then can have any further doubt? |
| 47025 | God is incomprehensible; but knowest thou the nature of the intelligence? |
| 47025 | God is love: but what does that mean? |
| 47025 | God or Love? |
| 47025 | Has love a plural? |
| 47025 | Has mind a form? |
| 47025 | Hast thou searched out the mysterious operation of thought, the hidden nature of self- consciousness? |
| 47025 | Have I a father in God? |
| 47025 | Have I a heart when I do not love? |
| 47025 | Have I any sympathy for a being without feeling? |
| 47025 | How can I divide my heart between God and man? |
| 47025 | How can I share the peace of a being if I am not of the same nature with him? |
| 47025 | How can an earthly wife have a place in my heaven- filled heart? |
| 47025 | How can he deny in thought what he emphatically declares in act by the joyful devotion of all his powers? |
| 47025 | How can he hold in reserve a special existence for himself, how can he separate himself from mankind? |
| 47025 | How can he take so profound an interest in an existence in which his own nature has no participation? |
| 47025 | How can it possibly hold its existence non- existence, its wealth poverty, its talent incapacity? |
| 47025 | How can the self- humiliation of man go further than when he disclaims the capability of fulfilling spontaneously the requirements of common decency? |
| 47025 | How can the worth of man be more strongly expressed than when God, for man''s sake, becomes a man, when man is the end, the object of the divine love? |
| 47025 | How could Mary have had the honour of being overshadowed by the Holy Ghost if she had not been from the first pure? |
| 47025 | How could he apply to a being that had no ear for his complaints? |
| 47025 | How could he have made himself nearer to us?" |
| 47025 | How could it do so, if it were external to thee? |
| 47025 | How could it otherwise become conscious of itself? |
| 47025 | How couldst thou be conscious of the highest being as freedom, or freedom as the highest being, if thou didst not feel thyself free? |
| 47025 | How couldst thou perceive the divine by feeling, if feeling were not itself divine in its nature? |
| 47025 | How does faith escape from this contradiction? |
| 47025 | How does he blunt the fatal sting of sin? |
| 47025 | How dost thou escape from the dilemma of this contradiction? |
| 47025 | How dost thou expel the world from thy consciousness, that it may not disturb thee in the beatitude of the unlimited soul? |
| 47025 | How shall he deny in death what he has enforced in life? |
| 47025 | How shall he whose understanding is the tool of another have an independent will? |
| 47025 | How should not he who has always the image of the crucified one in his mind, at length contract the desire to crucify either himself or another? |
| 47025 | How then can I at once love God and a mortal wife? |
| 47025 | How then can I become a partaker of his peace if I am not a partaker of his nature? |
| 47025 | How then can I doubt of God, who is my being? |
| 47025 | How then can the future be obscure to me? |
| 47025 | How then can we remove these obvious difficulties in the way of assigning a divine origin to Nature? |
| 47025 | How then does David here boast that he hates the assembly of the wicked, and sits not with the ungodly?... |
| 47025 | How then should he inquire concerning this being, what he is in himself? |
| 47025 | How then should that not belong to persons which belongs to personality? |
| 47025 | How wilt thou get beyond thy feeling? |
| 47025 | How wilt thou, then, distinguish from this objective being within thee another objective being? |
| 47025 | How would it be possible for me to conceive them united-- whether this conception be clear or confused-- if I did not unite them in myself? |
| 47025 | How would it be possible to resist the will of God, supposing of course that it was his real will, not a mere velleity? |
| 47025 | How, then, could he ask whether God in himself were winged? |
| 47025 | How, then, should the unbelieving man, who has no resemblance to the true God, be an object of love? |
| 47025 | I ought not;--but neither do I wish; for what are all things here below compared with the glory of the heavenly life? |
| 47025 | If God has an image of himself, why should not I have an image of God? |
| 47025 | If God is love, is not the essential content of this love man? |
| 47025 | If God is really a different being from myself, why should his perfection trouble me? |
| 47025 | If God is such, whatever it may be, as I believe him, what else is the nature of God than the nature of faith? |
| 47025 | If God loves his Image as himself, why should not I also love the Image of God as I love God himself? |
| 47025 | If God loves man, is not man, then, the very substance of God? |
| 47025 | If I despise a thing, how can I dedicate to it my time and faculties? |
| 47025 | If feeling in itself is good, religious, i.e., holy, divine, has not feeling its God in itself? |
| 47025 | If he be of a different nature, how can his existence or non- existence be of any importance to man? |
| 47025 | If man, then, is the object of God, is not man, in God, an object to himself? |
| 47025 | If my heart is wicked, my understanding perverted, how can I perceive and feel the holy to be holy, the good to be good? |
| 47025 | If my soul belongs to heaven, ought I, nay, can I belong to the earth with my body? |
| 47025 | If the Image of God is God himself, why should not the image of the saint be the saint himself? |
| 47025 | If the nature of man is indifferent, why did not God become incarnate in a brute? |
| 47025 | If the principle be retained, wherefore deny its necessary consequences? |
| 47025 | If we ought to pray to God for faith because by ourselves we are too weak to believe, why should we not on the same ground entreat God for chastity? |
| 47025 | In God I make my future into a present, or rather a verb into a substantive; how should I separate the one from the other? |
| 47025 | Is Christ the cause of love? |
| 47025 | Is God almighty without creation? |
| 47025 | Is God something besides love? |
| 47025 | Is a limited nature compatible with unlimited interest, or an unlimited interest with a limited nature? |
| 47025 | Is he not rather the apostle of love? |
| 47025 | Is human freedom, then, of more value than divine truth? |
| 47025 | Is it as if I said of an affectionate human being, he is love itself? |
| 47025 | Is it man that possesses love, or is it not much rather love that possesses man? |
| 47025 | Is it not everywhere like itself? |
| 47025 | Is man for God''s sake, or God for man''s? |
| 47025 | Is not Nature without body also an"empty, abstract"idea, a"jejune subtilty"? |
| 47025 | Is not divine grace omnipotent? |
| 47025 | Is not its activity the most inexplicable, the most incapable of representation? |
| 47025 | Is not self- consciousness the enigma of enigmas? |
| 47025 | Is not such an agency as this the agency of the highest, of divine love? |
| 47025 | Is not such love a chimerical love? |
| 47025 | Is not that a great thing that God is man, that God gives himself to man and will be his, as man gives himself to his wife and is hers? |
| 47025 | Is not the ground of his love the unity of human nature? |
| 47025 | Is not the mystery of Nature the mystery of corporeality? |
| 47025 | Is not the system of a"living realism"the system of the organised body? |
| 47025 | Is not the tendency to believe and accept nothing which contradicts reason as natural, as strong, as necessary in us, as the sexual impulse? |
| 47025 | Is not what God my Lord does my model? |
| 47025 | Is this an irreligious creed? |
| 47025 | It is asked what is the understanding or the reason? |
| 47025 | It is not a being who saw that made the eye: to one who saw already, to what purpose would be the eye? |
| 47025 | Man has his being in God; why then should he have it in himself? |
| 47025 | Man''s knowledge of God is God''s knowledge of himself? |
| 47025 | Man''s nature demands as an object goodness, personified as God; but is it not hereby declared that goodness is an essential tendency of man? |
| 47025 | No, indeed; but why not? |
| 47025 | Num ingenio, doctrina, morum moderatione illos superamus? |
| 47025 | Of God as God no image can be made; but canst thou frame an image of mind? |
| 47025 | Of love? |
| 47025 | Of man as woman? |
| 47025 | Of will? |
| 47025 | Or did it spring up in him as a sudden idea, a caprice? |
| 47025 | Or does human freedom consist only in the distortion of divine truth? |
| 47025 | Or does the distinction proceed from this, that the Image of God is produced by God himself, whereas the image of the saint is made by another? |
| 47025 | Or dost thou believe that it only depends on thyself, on thy will, on thy intention, whether thou be free from anything? |
| 47025 | Or shall I share only the gain and not the cost also? |
| 47025 | Orbe sit sol major, an pedis unius latitudine metiatur? |
| 47025 | Ought I not, then, to make his sufferings my own? |
| 47025 | Ought we not then to sigh after future things, and be averse to all these temporal things?... |
| 47025 | Qui autem dicit: quare voluit facere coelum et terram? |
| 47025 | Quid a vobis habeo nisi peccatum et miseriam?" |
| 47025 | Quid igitur nos antecellimus? |
| 47025 | Scientific enthusiasm-- is it not the most glorious triumph of intellect over thee? |
| 47025 | Sed quid hujusmodi secreta colloquia proferimus in publicum? |
| 47025 | Shall I love Christ more than mankind? |
| 47025 | Should it be an object of cold remembrance to me, or even an object of rejoicing, because it has purchased my salvation? |
| 47025 | That which I love, is it not my inmost being? |
| 47025 | The Image of God weeps and bleeds; why then should not the image of a saint also weep and bleed? |
| 47025 | The desire of knowledge-- is it not a simply irresistible, and all- conquering power? |
| 47025 | The question, Whence is Nature or the world? |
| 47025 | The question, how did God create? |
| 47025 | Through what means arises the world, that which is distinguished from God? |
| 47025 | Thus at Anspach there arose a controversy on the question--"whether the body of Christ enters the stomach, and is digested like other food?" |
| 47025 | Thus what is prayer but the wish of the heart expressed with confidence in its fulfilment? |
| 47025 | Thus when I believe in Providence, in what do I believe but in the divine reality and significance of my own being? |
| 47025 | Thus, has not the subject risen to be a king before the king descends to be a subject? |
| 47025 | To what then, seen in their true light, do the two principles in God reduce themselves? |
| 47025 | True; but what is that spiritual freedom which does not pass into action, which does not attest itself in practice? |
| 47025 | Uncharitable actions, hatred of heretics, at once accord and clash with Christianity? |
| 47025 | Was it the love of himself? |
| 47025 | Was not the story of Balaam''s ass just as much believed even by enlightened scholars of the last century, as the Incarnation or any other miracle? |
| 47025 | Were not angels and demons historical persons? |
| 47025 | Were not the gods of Olympus also facts, self- attesting existences? |
| 47025 | What are wine and bread if I take from them the properties which make them what they are? |
| 47025 | What doctrine? |
| 47025 | What does that mean in plain speech? |
| 47025 | What dost thou perceive in it? |
| 47025 | What else than the voice of thy own heart? |
| 47025 | What else then is God but your subjective nature, when the world is separated from it? |
| 47025 | What else then is the being of God but the being of man, the absolute self- love of man? |
| 47025 | What harm, then, can death and the grave do me?" |
| 47025 | What interest, therefore, should Christians have in occupying themselves with material, natural things? |
| 47025 | What is a force which affects nothing? |
| 47025 | What is a power, a property, which does not exhibit, attest itself? |
| 47025 | What is incomprehensible to me is incomprehensible to others; why should I trouble myself further? |
| 47025 | What is the cause of conscious existence, of life? |
| 47025 | What is virtue, the excellence of man as man? |
| 47025 | What remains of the human subject when abstracted from the human attributes? |
| 47025 | What sort of kinship is intended? |
| 47025 | What then dost thou affirm, what is an object to thee, in God? |
| 47025 | What then forms the specific difference of the Eucharist? |
| 47025 | What then is to be done in this difficulty of the heart, in this conflict between a natural and a supranatural feeling? |
| 47025 | What then, speaking briefly and plainly, is the distinction between Christians and heathens in this matter? |
| 47025 | What then? |
| 47025 | What would I do against a thief already sentenced to the gallows?... |
| 47025 | What would man be without feeling? |
| 47025 | What, according to this, is the nature conceived without limits, but the nature of the understanding releasing, abstracting itself from all limits? |
| 47025 | What, then, is an object to me in my feeling of the highest being? |
| 47025 | What, then, is it that I love in God? |
| 47025 | What, then, is it which acts on thee when thou art affected by melody? |
| 47025 | What, then, is the nature of man, of which he is conscious, or what constitutes the specific distinction, the proper humanity of man? |
| 47025 | What, then, is this subject in distinction from love? |
| 47025 | What, then, makes this feeling religious? |
| 47025 | When the wedding takes place, his beloved one does not become a different being; else how could he so ardently long for her? |
| 47025 | When? |
| 47025 | Whence comes this ascription of imaginary influences to words? |
| 47025 | Whence knowest thou that the belief in a God at all is not a limitation of man''s mode of conception? |
| 47025 | Whence, then, came the world? |
| 47025 | Where is the necessity of positing the same thing twice, of having it twice? |
| 47025 | Where is the objective truth and power? |
| 47025 | Where is thy philosophy?" |
| 47025 | Where my highest good is, is not there my nature also? |
| 47025 | Where would be the consolation, where the significance of a future life, if it were midnight darkness to me? |
| 47025 | Wherein does religion place the true proof of providence? |
| 47025 | Which is the stronger-- love or the individual man? |
| 47025 | Who art thou, that thou wilt interfere and punish him who has already fallen under the punishment of a more powerful master? |
| 47025 | Who can fail to recognise in the narrative of the resurrection of Lazarus the tender, pleasing, legendary tone? |
| 47025 | Who can know compassion without having felt the want of it? |
| 47025 | Who can think so-- who can wish to be exempt from the sufferings of his God? |
| 47025 | Who does not remember the old proverb:"Amare et sapere vix Deo competit?" |
| 47025 | Who has not experienced the overwhelming power of melody? |
| 47025 | Who has not experienced the power of love, or at least heard of it? |
| 47025 | Who has this art and this power? |
| 47025 | Who then is our Saviour and Redeemer? |
| 47025 | Who then would, who could exchange the blessed Divine Being for the unblessed worthless things of this world? |
| 47025 | Why Extension or Matter? |
| 47025 | Why are other predicates applied to him? |
| 47025 | Why are you yourself guilty of that which you blame in others? |
| 47025 | Why did God become man only through woman? |
| 47025 | Why did the Son betake himself to the bosom of the Mother? |
| 47025 | Why did those artists exclude all disgusting and low passions? |
| 47025 | Why do not the believing theologians of modern times enter into such specialities as occupied the older theologians? |
| 47025 | Why do you tear the Indian religion from its connection, in which it is just as reasonable as your absolute religion? |
| 47025 | Why does man grieve, why does he lose pleasure in life when he has lost the beloved object? |
| 47025 | Why dost thou vindicate existence to God, to man only the consciousness of that existence? |
| 47025 | Why had the Hebrews no art, no science, as the Greeks had? |
| 47025 | Why is Thought an attribute of substance? |
| 47025 | Why is a given predicate a predicate of God? |
| 47025 | Why should I, who am potentially a heavenly being, not realise this possibility even here? |
| 47025 | Why should he not dictate his thoughts to their pen in order to guard them from the possibility of disfiguration? |
| 47025 | Why then dost thou shrink from naming the nature of God by its true name? |
| 47025 | Why then should I, who am destined for heaven, form a tie which is unloosed in my true destination? |
| 47025 | Why then use a natural means also? |
| 47025 | Why then wilt thou lay many sufferings on a heretic? |
| 47025 | Why, in general, does something exist? |
| 47025 | Why, then, will you only see the mote in the eyes of your opponents, and not observe the very obvious beam in your own eyes? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Why? |
| 47025 | Will he deny us this gift if we earnestly implore him for it? |
| 47025 | Would not love be otherwise a devilish love? |
| 47025 | Yea, who among the Christians could we compare for understanding or application to Cicero( to say nothing of the Greeks, Demosthenes and others)?" |
| 47025 | [ 101] But why do we go so far back as to Abraham? |
| 47025 | [ 141]"Si bonum est habere corpus incorruptible, quare hoc facturum Deum volumus dasperere?" |
| 47025 | [ 142]"Quare dicitur spiritale corpus, nisi quia ad nutum spiritus serviet? |
| 47025 | [ 165] Were not the ludicrous miracles of paganism regarded as facts? |
| 47025 | [ 171]"Qui scientem cuncta sciunt, quid nescire nequeunt?" |
| 47025 | [ 178]"Quia ergo pater Deus et filius Deus et spiritus s. Deus cur non dicuntur tres Dii? |
| 47025 | [ 186] Why are its effects not held to be corporeal? |
| 47025 | [ 199]"I am proud and exulting on account of my blessedness and the forgiveness of my sins, but through what? |
| 47025 | [ 204]"Si quis spiritum Dei habet, illius versiculi recordetur: Nonne qui oderunt te, Domine, oderam?" |
| 47025 | [ 33] How otherwise could God have become man? |
| 47025 | [ 40]"Quando enim illi( Deo) appropinquare auderemus in sua impassibilitate manenti?" |
| 47025 | [ 41] Ought I to fare better than God? |
| 47025 | [ 5] How can the feeling man resist feeling, the loving one love, the rational one reason? |
| 47025 | [ 63] But what then is force and strength which is merely such, if not corporeal force and strength? |
| 47025 | [ 79] It is true that when astute reflection intervenes, the distinction between extra and intra is disavowed as a finite and human(?) |
| 47025 | a being distinct from love? |
| 47025 | a light that does not illuminate? |
| 47025 | a wisdom which knows nothing, i.e., nothing real? |
| 47025 | ad salutem generis humani, quid potest esse dignius Deo, quam illa tanta hujus salutis cura, et ut ita dicamus, tantus in ea re sumptus?... |
| 47025 | alieno ex lumine an propriis luceat fulgoribus luna? |
| 47025 | and what communion hath light with darkness? |
| 47025 | another than ours? |
| 47025 | but how can I be a partaker of his nature if I am really of a different nature? |
| 47025 | c. l.[ 71]"Quare fecit Deus coelum et terram? |
| 47025 | censereturque injustum aut scelestum in Jove aut Marte, quod apud nos justum ac præclarum habetur? |
| 47025 | happiness without the experience of distress? |
| 47025 | how is that possible? |
| 47025 | in the phenomena of Nature, as they are objects to us out of religion,--in astronomy, in physics, in natural history? |
| 47025 | is not the content of the divine nature the human nature? |
| 47025 | justice without the experience of injustice? |
| 47025 | of himself as God? |
| 47025 | of what use is he to us?" |
| 47025 | or what part hath he that believeth with an infidel? |
| 47025 | or when was it ill with me in thy presence? |
| 47025 | presupposes wonder that it exists, or the question, Why does it exist? |
| 47025 | than that to which we sacrifice life and fortune? |
| 47025 | that he is the Son of God and the Son of Mary, and yet only one Son? |
| 47025 | what are sun, moon, and earth compared with the human soul? |
| 47025 | why does the world exist? |
| 47025 | why make yourselves an exception to a universally valid law? |
| 47025 | would it not sound like the voice of God himself, like heavenly music? |
| 1744 | ''But whither, Socrates, are you going? |
| 1744 | ''How can I contribute to the greatest happiness of others?'' |
| 1744 | ''Is pleasure an evil? |
| 1744 | ''What is the place of happiness or utility in a system of moral philosophy?'' |
| 1744 | ''Why, Socrates,''they will say,''how can we? |
| 1744 | ''Yes, I know, but what is the application?'' |
| 1744 | ''good'') to pleasures in general, when he can not deny that they are different? |
| 1744 | --Is not this a very rational and suitable reply, which mind has made, both on her own behalf, as well as on the behalf of memory and true opinion? |
| 1744 | Am I not right in saying that they have a deeper want and greater pleasure in the satisfaction of their want? |
| 1744 | And he who thus deceives himself may be strong or weak? |
| 1744 | And here several questions arise for consideration:--What is the meaning of pure and impure, of moderate and immoderate? |
| 1744 | And if he is strong we fear him, and if he is weak we laugh at him, which is a pleasure, and yet we envy him, which is a pain? |
| 1744 | And ignorance is a misfortune? |
| 1744 | And in which is pleasure to find a place? |
| 1744 | And is not the element which makes this mixed life eligible more akin to mind than to pleasure? |
| 1744 | And is not this the science which has a firmer grasp of them than any other? |
| 1744 | And mind what you say: I ask whether any animal who is in that condition can possibly have any feeling of pleasure or pain, great or small? |
| 1744 | And must I include music, which is admitted to be guess- work? |
| 1744 | And must I then finish the argument? |
| 1744 | And now I want to know whether I may depart; or will you keep me here until midnight? |
| 1744 | And now let us go back and interrogate wisdom and mind: Would you like to have any pleasures in the mixture? |
| 1744 | And now we turn to the pleasures; shall I admit them? |
| 1744 | And one form of ignorance is self- conceit-- a man may fancy himself richer, fairer, better, wiser than he is? |
| 1744 | And there are colours which are of the same character, and have similar pleasures; now do you understand my meaning? |
| 1744 | And they will reply:--''What pleasures do you mean?'' |
| 1744 | And what shall we say about the rest? |
| 1744 | And yet the envious man finds something pleasing in the misfortunes of others? |
| 1744 | And you remember how pleasures mingle with pains in lamentation and bereavement? |
| 1744 | Another question is raised: May not pleasures, like opinions, be true and false? |
| 1744 | Answer now, and tell me whether you see, I will not say more, but more intense and excessive pleasures in wantonness than in temperance? |
| 1744 | Are we not desirous of happiness, at any rate for ourselves and our friends, if not for all mankind? |
| 1744 | Are we not liable, or rather certain, as in the case of sight, to be deceived by distance and relation? |
| 1744 | Are we not, on the contrary, almost wholly unconscious of this and similar phenomena?'' |
| 1744 | But at an early stage of the controversy another question was asked:''Do pleasures differ in kind? |
| 1744 | But how would you decide this question, Protarchus? |
| 1744 | But in passing from one to the other, do we not experience neutral states, which although they appear pleasureable or painful are really neither? |
| 1744 | But is it not distracting to the conscience of a man to be told that in the particular case they are opposed? |
| 1744 | But is the life of pleasure perfect and sufficient, when deprived of memory, consciousness, anticipation? |
| 1744 | But still we want truth? |
| 1744 | But what two notions can be more opposed in many cases than these? |
| 1744 | But whence comes this common inheritance or stock of moral ideas? |
| 1744 | But where shall we place mind? |
| 1744 | Can there be another source? |
| 1744 | Could this be otherwise? |
| 1744 | Do not certain ingenious philosophers teach this doctrine, and ought not we to be grateful to them? |
| 1744 | Do you mean that you are to throw into the cup and mingle the impure and uncertain art which uses the false measure and the false circle? |
| 1744 | Do you think that any one who asserts pleasure to be the good, will tolerate the notion that some pleasures are good and others bad? |
| 1744 | Does not the more and less, which dwells in their very nature, prevent their having any end? |
| 1744 | First we will take the pure sciences; but shall we mingle the impure-- the art which uses the false rule and the false measure? |
| 1744 | For are not love and sorrow as well as anger''sweeter than honey,''and also full of pain? |
| 1744 | For have these unities of idea any real existence? |
| 1744 | For is there not also an absurdity in affirming that good is of the soul only; or in declaring that the best of men, if he be in pain, is bad? |
| 1744 | For must not pleasure be of all things most absolutely like pleasure,--that is, like itself? |
| 1744 | For what can be more reasonable than that God should will the happiness of all his creatures? |
| 1744 | For what in Heaven''s name is the feeling to be called which is thus produced in us?--Pleasure or pain? |
| 1744 | Have I not given, Philebus, a fair statement of the two sides of the argument? |
| 1744 | Have we not found that which Socrates and Plato''grew old in seeking''? |
| 1744 | How, as units, can they be divided and dispersed among different objects? |
| 1744 | How, if imperishable, can they enter into the world of generation? |
| 1744 | How, then, can we compare them? |
| 1744 | I am of opinion that they would certainly answer as follows: PROTARCHUS: How? |
| 1744 | If this be clearly established, then pleasure will lose the victory, for the good will cease to be identified with her:--Am I not right? |
| 1744 | If we ask: Which of these many theories is the true one? |
| 1744 | If we say''Not pleasure, not virtue, not wisdom, nor yet any quality which we can abstract from these''--what then? |
| 1744 | Is mind or chance the lord of the universe? |
| 1744 | Is not and was not this what we were saying, Protarchus? |
| 1744 | Is not this the life of an oyster? |
| 1744 | Is not this the sort of enquiry in which his life is spent? |
| 1744 | Is that purest which is greatest or most in quantity, or that which is most unadulterated and freest from any admixture of other colours? |
| 1744 | Is there not a mixture of feelings in the spectator of tragedy? |
| 1744 | Is there such a thing as opinion? |
| 1744 | May not a man who is empty have at one time a sure hope of being filled, and at other times be quite in despair? |
| 1744 | May we not say of him, that he is in an intermediate state? |
| 1744 | Must not the union of the two be higher and more eligible than either separately? |
| 1744 | Or do they exist in their entirety in each object? |
| 1744 | Or is the life of mind sufficient, if devoid of any particle of pleasure? |
| 1744 | PHILEBUS: And did not you, Protarchus, propose to answer in my place? |
| 1744 | PHILEBUS: How so? |
| 1744 | PHILEBUS: I think so too, but how do his words bear upon us and upon the argument? |
| 1744 | PHILEBUS: What is that? |
| 1744 | PROTARCHUS: And pray, what is dialectic? |
| 1744 | PROTARCHUS: And what is this life of mind? |
| 1744 | PROTARCHUS: And what was that? |
| 1744 | PROTARCHUS: And who may they be? |
| 1744 | PROTARCHUS: And would you like to have a fifth class or cause of resolution as well as a cause of composition? |
| 1744 | PROTARCHUS: And would you tell me again, sweet Socrates, which of the aforesaid classes is the mixed one? |
| 1744 | PROTARCHUS: And would you, Socrates, have us agree with them? |
| 1744 | PROTARCHUS: But how, Socrates, can there be false pleasures and pains? |
| 1744 | PROTARCHUS: But what, Socrates, are those other marvels connected with this subject which, as you imply, have not yet become common and acknowledged? |
| 1744 | PROTARCHUS: But when and how does he do this? |
| 1744 | PROTARCHUS: But why, Socrates, do we ask the question at all? |
| 1744 | PROTARCHUS: Certainly not, Socrates; but why repeat such questions any more? |
| 1744 | PROTARCHUS: How can we make the further division which you suggest? |
| 1744 | PROTARCHUS: How can we? |
| 1744 | PROTARCHUS: How do they afford an illustration? |
| 1744 | PROTARCHUS: How do you mean? |
| 1744 | PROTARCHUS: How do you mean? |
| 1744 | PROTARCHUS: How do you mean? |
| 1744 | PROTARCHUS: How indeed? |
| 1744 | PROTARCHUS: How is that? |
| 1744 | PROTARCHUS: How is that? |
| 1744 | PROTARCHUS: How shall I change them? |
| 1744 | PROTARCHUS: How so? |
| 1744 | PROTARCHUS: How so? |
| 1744 | PROTARCHUS: How so? |
| 1744 | PROTARCHUS: How will that be? |
| 1744 | PROTARCHUS: How will you proceed? |
| 1744 | PROTARCHUS: How would you distinguish them? |
| 1744 | PROTARCHUS: How? |
| 1744 | PROTARCHUS: How? |
| 1744 | PROTARCHUS: How? |
| 1744 | PROTARCHUS: How? |
| 1744 | PROTARCHUS: How? |
| 1744 | PROTARCHUS: I believe that you are right, Socrates; but will you try to be a little plainer? |
| 1744 | PROTARCHUS: In the class of the infinite, you mean? |
| 1744 | PROTARCHUS: In what manner? |
| 1744 | PROTARCHUS: In what respect? |
| 1744 | PROTARCHUS: Not if the pleasure is mistaken; how could we? |
| 1744 | PROTARCHUS: Of what affections, and of what kind of life, are you speaking? |
| 1744 | PROTARCHUS: Of what nature? |
| 1744 | PROTARCHUS: Of what nature? |
| 1744 | PROTARCHUS: Of what? |
| 1744 | PROTARCHUS: Of whom are you speaking, and what do they mean? |
| 1744 | PROTARCHUS: Out of the union, that is, of pleasure with mind and wisdom? |
| 1744 | PROTARCHUS: Then what pleasures, Socrates, should we be right in conceiving to be true? |
| 1744 | PROTARCHUS: Upon what principle would you make the division? |
| 1744 | PROTARCHUS: Very likely; but how will this invalidate the argument? |
| 1744 | PROTARCHUS: What am I to infer? |
| 1744 | PROTARCHUS: What answer? |
| 1744 | PROTARCHUS: What are the two kinds? |
| 1744 | PROTARCHUS: What are they, and how do you separate them? |
| 1744 | PROTARCHUS: What are they, and how shall we find them? |
| 1744 | PROTARCHUS: What are they? |
| 1744 | PROTARCHUS: What are they? |
| 1744 | PROTARCHUS: What are they? |
| 1744 | PROTARCHUS: What disorders? |
| 1744 | PROTARCHUS: What do they mean? |
| 1744 | PROTARCHUS: What do you mean by the class of the finite? |
| 1744 | PROTARCHUS: What do you mean by''intermediate''? |
| 1744 | PROTARCHUS: What do you mean, Socrates? |
| 1744 | PROTARCHUS: What do you mean, and what proof have you to offer of what you are saying? |
| 1744 | PROTARCHUS: What do you mean, my good friend? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What do you mean? |
| 1744 | PROTARCHUS: What have you to say? |
| 1744 | PROTARCHUS: What instance shall we select? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is it? |
| 1744 | PROTARCHUS: What is that? |
| 1744 | PROTARCHUS: What is that? |
| 1744 | PROTARCHUS: What is your explanation? |
| 1744 | PROTARCHUS: What life? |
| 1744 | PROTARCHUS: What manner of natures are they? |
| 1744 | PROTARCHUS: What phenomena do you mean? |
| 1744 | PROTARCHUS: What pleasures? |
| 1744 | PROTARCHUS: What point? |
| 1744 | PROTARCHUS: What principle? |
| 1744 | PROTARCHUS: What question? |
| 1744 | PROTARCHUS: What question? |
| 1744 | PROTARCHUS: What question? |
| 1744 | PROTARCHUS: What question? |
| 1744 | PROTARCHUS: What question? |
| 1744 | PROTARCHUS: What road? |
| 1744 | PROTARCHUS: What shall we say about them, and what course shall we take? |
| 1744 | PROTARCHUS: What was it? |
| 1744 | PROTARCHUS: What was that? |
| 1744 | PROTARCHUS: What will that be? |
| 1744 | PROTARCHUS: What? |
| 1744 | PROTARCHUS: When can that be, Socrates? |
| 1744 | PROTARCHUS: Where shall we begin? |
| 1744 | PROTARCHUS: Which of them? |
| 1744 | PROTARCHUS: Who is he? |
| 1744 | PROTARCHUS: Why do you ask, Socrates? |
| 1744 | PROTARCHUS: Why do you not answer yourself, Socrates? |
| 1744 | PROTARCHUS: Why not, Socrates? |
| 1744 | PROTARCHUS: Why should I? |
| 1744 | PROTARCHUS: Why so? |
| 1744 | PROTARCHUS: Why, how could any man who gave any other be deemed in his senses? |
| 1744 | PROTARCHUS: Yes, certainly; for how can there be anything which has no cause? |
| 1744 | PROTARCHUS: You are speaking of beauty, truth, and measure? |
| 1744 | PROTARCHUS: You mean that he may live neither rejoicing nor sorrowing? |
| 1744 | PROTARCHUS: You mean, what would happen if the body were not changed either for good or bad? |
| 1744 | PROTARCHUS: You want to know whether that which is called essence is, properly speaking, for the sake of generation? |
| 1744 | PROTARCHUS: You, Philebus, have handed over the argument to me, and have no longer a voice in the matter? |
| 1744 | Perhaps you will allow me to ask you a question before you answer? |
| 1744 | SOCRATES: A better and more unexceptionable way of speaking will be-- PROTARCHUS: What? |
| 1744 | SOCRATES: A just and pious and good man is the friend of the gods; is he not? |
| 1744 | SOCRATES: And a man must be pleased by something? |
| 1744 | SOCRATES: And all men, as we were saying just now, are always filled with hopes? |
| 1744 | SOCRATES: And am I to include music, which, as I was saying just now, is full of guesswork and imitation, and is wanting in purity? |
| 1744 | SOCRATES: And an opinion must be of something? |
| 1744 | SOCRATES: And are not mind and wisdom the names which are to be honoured most? |
| 1744 | SOCRATES: And are they felt by us to be or become greater, when we are sick or when we are in health? |
| 1744 | SOCRATES: And are you aware that even at a comedy the soul experiences a mixed feeling of pain and pleasure? |
| 1744 | SOCRATES: And can opinions be good or bad except in as far as they are true or false? |
| 1744 | SOCRATES: And did we think that either of them alone would be sufficient? |
| 1744 | SOCRATES: And do not opinion and the endeavour to form an opinion always spring from memory and perception? |
| 1744 | SOCRATES: And do not people who are in a fever, or any similar illness, feel cold or thirst or other bodily affections more intensely? |
| 1744 | SOCRATES: And do they think that they have pleasure when they are free from pain? |
| 1744 | SOCRATES: And do we feel pain or pleasure in laughing at it? |
| 1744 | SOCRATES: And do we not acknowledge this ignorance of theirs to be a misfortune? |
| 1744 | SOCRATES: And do you, Protarchus, accept the position which is assigned to you? |
| 1744 | SOCRATES: And from a like admixture of the finite and infinite come the seasons, and all the delights of life? |
| 1744 | SOCRATES: And further, even if we admit the existence of qualities in other objects, may not pleasure and pain be simple and devoid of quality? |
| 1744 | SOCRATES: And has he not the pleasure of memory when he is hoping to be filled, and yet in that he is empty is he not at the same time in pain? |
| 1744 | SOCRATES: And has not the argument in what has preceded, already shown that the arts have different provinces, and vary in their degrees of certainty? |
| 1744 | SOCRATES: And he who is pleased, whether he is rightly pleased or not, will always have a real feeling of pleasure? |
| 1744 | SOCRATES: And how, Protarchus, can there be true and false fears, or true and false expectations, or true and false opinions? |
| 1744 | SOCRATES: And how, Protarchus, shall we answer the enquiry? |
| 1744 | SOCRATES: And if badness attaches to any of them, Protarchus, then we should speak of a bad opinion or of a bad pleasure? |
| 1744 | SOCRATES: And if the thing opined be erroneous, might we not say that the opinion, being erroneous, is not right or rightly opined? |
| 1744 | SOCRATES: And if we see a pleasure or pain which errs in respect of its object, shall we call that right or good, or by any honourable name? |
| 1744 | SOCRATES: And ignorance, and what is termed clownishness, are surely an evil? |
| 1744 | SOCRATES: And in these sorts of mixtures the pleasures and pains are sometimes equal, and sometimes one or other of them predominates? |
| 1744 | SOCRATES: And is not destruction universally admitted to be the opposite of generation? |
| 1744 | SOCRATES: And is not our fire small and weak and mean? |
| 1744 | SOCRATES: And is not the agent the same as the cause in all except name; the agent and the cause may be rightly called one? |
| 1744 | SOCRATES: And is not thirst desire? |
| 1744 | SOCRATES: And is the good sufficient? |
| 1744 | SOCRATES: And is there not and was there not a further point which was conceded between us? |
| 1744 | SOCRATES: And may not all this be truly called an evil condition? |
| 1744 | SOCRATES: And may not the same be said about fear and anger and the like; are they not often false? |
| 1744 | SOCRATES: And may we not say that the good, being friends of the gods, have generally true pictures presented to them, and the bad false pictures? |
| 1744 | SOCRATES: And may we not say with reason that we are now at the vestibule of the habitation of the good? |
| 1744 | SOCRATES: And memory may, I think, be rightly described as the preservation of consciousness? |
| 1744 | SOCRATES: And must we not attribute to pleasure and pain a similar real but illusory character? |
| 1744 | SOCRATES: And now have I not sufficiently shown that Philebus''goddess is not to be regarded as identical with the good? |
| 1744 | SOCRATES: And now we must begin to mix them? |
| 1744 | SOCRATES: And now what is the next question, and how came we hither? |
| 1744 | SOCRATES: And now what nature shall we ascribe to the third or compound kind? |
| 1744 | SOCRATES: And of the names expressing cognition, ought not the fairest to be given to the fairest things? |
| 1744 | SOCRATES: And ought we not to select some of these for examination, and see what makes them the greatest? |
| 1744 | SOCRATES: And shall we not find them also full of the most wonderful pleasures? |
| 1744 | SOCRATES: And such a thing as pleasure? |
| 1744 | SOCRATES: And surely pleasure often appears to accompany an opinion which is not true, but false? |
| 1744 | SOCRATES: And that can not be the body, for the body is supposed to be emptied? |
| 1744 | SOCRATES: And the class to which pleasure belongs has also been long ago discovered? |
| 1744 | SOCRATES: And the creator or cause of them has been satisfactorily proven to be distinct from them,--and may therefore be called a fourth principle? |
| 1744 | SOCRATES: And the finite or limit had not many divisions, and we readily acknowledged it to be by nature one? |
| 1744 | SOCRATES: And the images answering to true opinions and words are true, and to false opinions and words false; are they not? |
| 1744 | SOCRATES: And the obvious instances of the greatest pleasures, as we have often said, are the pleasures of the body? |
| 1744 | SOCRATES: And the same may be said of the patient, or effect; we shall find that they too differ, as I was saying, only in name-- shall we not? |
| 1744 | SOCRATES: And the soul may be truly said to be oblivious of the first but not of the second? |
| 1744 | SOCRATES: And the union or communion of soul and body in one feeling and motion would be properly called consciousness? |
| 1744 | SOCRATES: And the unjust and utterly bad man is the reverse? |
| 1744 | SOCRATES: And there is a higher note and a lower note, and a note of equal pitch:--may we affirm so much? |
| 1744 | SOCRATES: And these hopes, as they are termed, are propositions which exist in the minds of each of us? |
| 1744 | SOCRATES: And these names may be said to have their truest and most exact application when the mind is engaged in the contemplation of true being? |
| 1744 | SOCRATES: And these were the names which I adduced of the rivals of pleasure? |
| 1744 | SOCRATES: And this was the source of false opinion and opining; am I not right? |
| 1744 | SOCRATES: And was not envy the source of this pleasure which we feel at the misfortunes of friends? |
| 1744 | SOCRATES: And we have also agreed that the restoration of the natural state is pleasure? |
| 1744 | SOCRATES: And we maintain that they are each of them one? |
| 1744 | SOCRATES: And we see what is the place and nature of this life and to what class it is to be assigned? |
| 1744 | SOCRATES: And what do you say, Philebus? |
| 1744 | SOCRATES: And what if there be a third state, which is better than either? |
| 1744 | SOCRATES: And what shall we say, Philebus, of your life which is all sweetness; and in which of the aforesaid classes is that to be placed? |
| 1744 | SOCRATES: And what would you say of the intermediate state? |
| 1744 | SOCRATES: And whether the opinion be right or wrong, makes no difference; it will still be an opinion? |
| 1744 | SOCRATES: And why do you suppose me to have pointed out to you the admixture which takes place in comedy? |
| 1744 | SOCRATES: And will you help us to test these two lives? |
| 1744 | SOCRATES: And will you let me go? |
| 1744 | SOCRATES: And wisdom and mind can not exist without soul? |
| 1744 | SOCRATES: And yet he who desires, surely desires something? |
| 1744 | SOCRATES: And yet the envious man finds something in the misfortunes of his neighbours at which he is pleased? |
| 1744 | SOCRATES: And yet they are very different; what common nature have we in view when we call them by a single name? |
| 1744 | SOCRATES: And yet you will acknowledge that they are different from one another, and sometimes opposed? |
| 1744 | SOCRATES: And you remember also how at the sight of tragedies the spectators smile through their tears? |
| 1744 | SOCRATES: And you say that pleasure, and I say that wisdom, is such a state? |
| 1744 | SOCRATES: Are not we the cup- bearers? |
| 1744 | SOCRATES: Are there not three ways in which ignorance of self may be shown? |
| 1744 | SOCRATES: Are you going to ask, Philebus, what this has to do with the argument? |
| 1744 | SOCRATES: Assuredly you have already arrived at the answer to the question which, as you say, you have been so long asking? |
| 1744 | SOCRATES: But do we not distinguish memory from recollection? |
| 1744 | SOCRATES: But do you see the consequence? |
| 1744 | SOCRATES: But do you see the consequence? |
| 1744 | SOCRATES: But had we not better have a preliminary word and refresh our memories? |
| 1744 | SOCRATES: But how can we rightly judge of them? |
| 1744 | SOCRATES: But is such a life eligible? |
| 1744 | SOCRATES: But to feel joy instead of sorrow at the sight of our friends''misfortunes-- is not that wrong? |
| 1744 | SOCRATES: But were you right? |
| 1744 | SOCRATES: But what do you say of another question:--have we not heard that pleasure is always a generation, and has no true being? |
| 1744 | SOCRATES: Capital; and now will you please to give me your best attention? |
| 1744 | SOCRATES: Certainly, Protarchus; but are not these also distinguishable into two kinds? |
| 1744 | SOCRATES: Did not the things which were generated, and the things out of which they were generated, furnish all the three classes? |
| 1744 | SOCRATES: Did we not begin by enquiring into the comparative eligibility of pleasure and wisdom? |
| 1744 | SOCRATES: Did we not place hunger, thirst, and the like, in the class of desires? |
| 1744 | SOCRATES: Did we not say that ignorance was always an evil? |
| 1744 | SOCRATES: Do not obvious and every- day phenomena furnish the simplest illustration? |
| 1744 | SOCRATES: Do we mean anything when we say''a man thirsts''? |
| 1744 | SOCRATES: Do you deny that some pleasures are false, and others true? |
| 1744 | SOCRATES: Do you mean to say that I must make the division for you? |
| 1744 | SOCRATES: Does not the right participation in the finite give health-- in disease, for instance? |
| 1744 | SOCRATES: Good; and where shall we begin this great and multifarious battle, in which such various points are at issue? |
| 1744 | SOCRATES: Have pleasure and pain a limit, or do they belong to the class which admits of more and less? |
| 1744 | SOCRATES: Have we not found a road which leads towards the good? |
| 1744 | SOCRATES: He asks himself--''What is that which appears to be standing by the rock under the tree?'' |
| 1744 | SOCRATES: He does not desire that which he experiences, for he experiences thirst, and thirst is emptiness; but he desires replenishment? |
| 1744 | SOCRATES: Here then is one kind of pleasures and pains originating severally in the two processes which we have described? |
| 1744 | SOCRATES: How can anything fixed be concerned with that which has no fixedness? |
| 1744 | SOCRATES: How can there be purity in whiteness, and what purity? |
| 1744 | SOCRATES: I have just mentioned envy; would you not call that a pain of the soul? |
| 1744 | SOCRATES: In what way? |
| 1744 | SOCRATES: Is not envy an unrighteous pleasure, and also an unrighteous pain? |
| 1744 | SOCRATES: Is the good perfect or imperfect? |
| 1744 | SOCRATES: Knowledge has two parts,--the one productive, and the other educational? |
| 1744 | SOCRATES: Let them flow, then; and now, if there are any necessary pleasures, as there were arts and sciences necessary, must we not mingle them? |
| 1744 | SOCRATES: Living thus, you would always throughout your life enjoy the greatest pleasures? |
| 1744 | SOCRATES: May I not have led you into a misapprehension? |
| 1744 | SOCRATES: May our body be said to have a soul? |
| 1744 | SOCRATES: Might we imagine the process to be something of this nature? |
| 1744 | SOCRATES: Now, can that which is neither be either gold or silver? |
| 1744 | SOCRATES: Or suppose that the better life is more nearly allied to wisdom, then wisdom conquers, and pleasure is defeated;--do you agree? |
| 1744 | SOCRATES: Reflect; would you not want wisdom and intelligence and forethought, and similar qualities? |
| 1744 | SOCRATES: Right; but do you understand why I have discussed the subject? |
| 1744 | SOCRATES: Shall I, Protarchus, have my own question asked of me by you? |
| 1744 | SOCRATES: Shall the enquiry into these states of feeling be made the occasion of raising a question? |
| 1744 | SOCRATES: Shall we further agree-- PROTARCHUS: To what? |
| 1744 | SOCRATES: Shall we next consider measure, in like manner, and ask whether pleasure has more of this than wisdom, or wisdom than pleasure? |
| 1744 | SOCRATES: Sound is one in music as well as in grammar? |
| 1744 | SOCRATES: Tell me first;--should we be most likely to succeed if we mingled every sort of pleasure with every sort of wisdom? |
| 1744 | SOCRATES: Tell us, O beloved-- shall we call you pleasures or by some other name?--would you rather live with or without wisdom? |
| 1744 | SOCRATES: That is a return to the old position, Protarchus, and so we are to say( are we?) |
| 1744 | SOCRATES: The agent or cause always naturally leads, and the patient or effect naturally follows it? |
| 1744 | SOCRATES: The bad then commonly delight in false pleasures, and the good in true pleasures? |
| 1744 | SOCRATES: Then he who is empty desires, as would appear, the opposite of what he experiences; for he is empty and desires to be full? |
| 1744 | SOCRATES: Then he will live without pleasure; and who knows whether this may not be the most divine of all lives? |
| 1744 | SOCRATES: Then here we have a third state, over and above that of pleasure and of pain? |
| 1744 | SOCRATES: Then man and the other animals have at the same time both pleasure and pain? |
| 1744 | SOCRATES: Then many other cases still remain? |
| 1744 | SOCRATES: Then mind and science when employed about such changing things do not attain the highest truth? |
| 1744 | SOCRATES: Then now we know the meaning of the word? |
| 1744 | SOCRATES: Then pleasure, being a generation, must surely be for the sake of some essence? |
| 1744 | SOCRATES: Then pleasure, being a generation, will be rightly placed in some other class than that of good? |
| 1744 | SOCRATES: Then the cause and what is subordinate to it in generation are not the same, but different? |
| 1744 | SOCRATES: Then the perfect and universally eligible and entirely good can not possibly be either of them? |
| 1744 | SOCRATES: Then there must be something in the thirsty man which in some way apprehends replenishment? |
| 1744 | SOCRATES: Then this is your judgment; and this is the answer which, upon your authority, we will give to all masters of the art of misinterpretation? |
| 1744 | SOCRATES: Then we were not right in saying, just now, that motions going up and down cause pleasures and pains? |
| 1744 | SOCRATES: Then, how can opinion be both true and false, and pleasure true only, although pleasure and opinion are both equally real? |
| 1744 | SOCRATES: There is greater hope of finding that which we are seeking in the life which is well mixed than in that which is not? |
| 1744 | SOCRATES: There is nothing envious or wrong in rejoicing at the misfortunes of enemies? |
| 1744 | SOCRATES: True, Protarchus; and so the purest white, and not the greatest or largest in quantity, is to be deemed truest and most beautiful? |
| 1744 | SOCRATES: Very right; and would you say that generation is for the sake of essence, or essence for the sake of generation? |
| 1744 | SOCRATES: We agree-- do we not?--that there is such a thing as false, and also such a thing as true opinion? |
| 1744 | SOCRATES: We may assume then that there are three lives, one pleasant, one painful, and the third which is neither; what say you? |
| 1744 | SOCRATES: We mean to say that he''is empty''? |
| 1744 | SOCRATES: We said, if you remember, that the mixed life of pleasure and wisdom was the conqueror-- did we not? |
| 1744 | SOCRATES: Well, but are not those pleasures the greatest of which mankind have the greatest desires? |
| 1744 | SOCRATES: Well, but had we not better leave her now, and not pain her by applying the crucial test, and finally detecting her? |
| 1744 | SOCRATES: Well, but if a man who is full of knowledge loses his knowledge, are there not pains of forgetting? |
| 1744 | SOCRATES: Well, tell me, is this question worth asking? |
| 1744 | SOCRATES: Well, then, my view is-- PROTARCHUS: What is it? |
| 1744 | SOCRATES: Well, then, shall I let them all flow into what Homer poetically terms''a meeting of the waters''? |
| 1744 | SOCRATES: Were we not saying that God revealed a finite element of existence, and also an infinite? |
| 1744 | SOCRATES: Were we not speaking just now of hotter and colder? |
| 1744 | SOCRATES: What do you mean, Protarchus, by the two pains? |
| 1744 | SOCRATES: What do you mean? |
| 1744 | SOCRATES: What do you mean? |
| 1744 | SOCRATES: What would you say, Protarchus, to both of these in one, or to one that was made out of the union of the two? |
| 1744 | SOCRATES: What, then, is there in the mixture which is most precious, and which is the principal cause why such a state is universally beloved by all? |
| 1744 | SOCRATES: When you speak of purity and clearness, or of excess, abundance, greatness and sufficiency, in what relation do these terms stand to truth? |
| 1744 | SOCRATES: Whereas eating is a replenishment and a pleasure? |
| 1744 | SOCRATES: Whether we experience the feeling of which I am speaking only in relation to the present and the past, or in relation to the future also? |
| 1744 | SOCRATES: Whether we ought to say that the pleasures and pains of which we are speaking are true or false? |
| 1744 | SOCRATES: Why, Protarchus, admitting that there is no such interval, I may ask what would be the necessary consequence if there were? |
| 1744 | SOCRATES: Why, do we not speak of anger, fear, desire, sorrow, love, emulation, envy, and the like, as pains which belong to the soul only? |
| 1744 | SOCRATES: Why? |
| 1744 | SOCRATES: Would you choose, Protarchus, to live all your life long in the enjoyment of the greatest pleasures? |
| 1744 | SOCRATES: Would you consider that there was still anything wanting to you if you had perfect pleasure? |
| 1744 | SOCRATES: Would you say of drink, or of replenishment with drink? |
| 1744 | SOCRATES: Would you say that he was wholly pained or wholly pleased? |
| 1744 | SOCRATES: You mean the pleasures which are mingled with pain? |
| 1744 | SOCRATES: You mean to say that you would like to desert, if you were not ashamed? |
| 1744 | SOCRATES: You will observe that I have spoken of three classes? |
| 1744 | Secondly, why is there no mention of the supreme mind? |
| 1744 | Shall I tell you how I mean to escape from them? |
| 1744 | Shall we begin thus? |
| 1744 | Shall we enquire into the truth of your opinion? |
| 1744 | Shall you and I sum up the two sides? |
| 1744 | Still the question recurs,''In what does the whole differ from all the parts?'' |
| 1744 | The pleasure of yourself, or of your neighbour,--of the individual, or of the world?'' |
| 1744 | The question Will such and such an action promote the happiness of myself, my family, my country, the world? |
| 1744 | Then both of us are vanquished-- are we not? |
| 1744 | To these ancient speculations the moderns have added a further question:--''Whose pleasure? |
| 1744 | To what then is to be attributed this opinion which has been often entertained about the uncertainty of morals? |
| 1744 | We understand what you mean; but is there no charm by which we may dispel all this confusion, no more excellent way of arriving at the truth? |
| 1744 | Were we not enquiring whether the second place belonged to pleasure or wisdom? |
| 1744 | What are they? |
| 1744 | What common property in all of them does he mean to indicate by the term''good''? |
| 1744 | What is the origin of pleasure? |
| 1744 | What more does he want? |
| 1744 | When we saw those elements of which we have been speaking gathered up in one, did we not call them a body? |
| 1744 | When you speak of hotter and colder, can you conceive any limit in those qualities? |
| 1744 | Whence comes the necessity of them? |
| 1744 | Which has the greater share of truth? |
| 1744 | Which of beauty? |
| 1744 | Which of symmetry? |
| 1744 | Who would prefer such an alternation to the equable life of pure thought? |
| 1744 | Why are some actions rather than others which equally tend to the happiness of mankind imposed upon us with the authority of law? |
| 1744 | Why do I say so at this moment? |
| 1744 | Why should we endeavour to bind all men within the limits of a single metaphysical conception? |
| 1744 | Would the world have been better if there had been no Stoics or Kantists, no Platonists or Cartesians? |
| 1744 | Yet about these too we must ask What will of God? |
| 1744 | a good? |
| 1744 | and are some bad, some good, and some neither bad nor good?'' |
| 1744 | and of comedy also? |
| 1744 | because I said that we had better not pain pleasure, which is an impossibility? |
| 1744 | how revealed to us, and by what proofs? |
| 1744 | is analogous to the question asked in the Philebus,''What rank does pleasure hold in the scale of goods?'' |
| 1744 | need I remind you of the anger''Which stirs even a wise man to violence, And is sweeter than honey and the honeycomb?'' |
| 1744 | or some true and some false? |
| 1744 | the only good?'' |
| 1744 | which includes the lower and the higher kind of happiness, and is the aim of the noblest, as well as of the meanest of mankind?'' |
| 1744 | would you not at any rate want sight? |
| 13726 | A soul, therefore, since it is not more or less this very thing, a soul, than another, is not more or less harmonized? |
| 13726 | And do all men appear to you to be able to give a reason for the things of which we have just now been speaking? |
| 13726 | And do we know what it is itself? |
| 13726 | And does it not also happen that on seeing a picture of Simmias one is reminded of Simmias himself? |
| 13726 | And from stronger, weaker? 13726 And if it becomes smaller, will it not, from being previously greater, afterward become smaller?" |
| 13726 | And is the contrary to this the idea of the even? |
| 13726 | And that beauty and goodness are something? |
| 13726 | And that by magnitude great things become great, and greater things, greater; and by littleness less things become less? |
| 13726 | And that that which is neither more or less harmony is neither more nor less harmonized: is it so? |
| 13726 | And that they are produced from each other? |
| 13726 | And that which does not admit the just, nor the musical? |
| 13726 | And the invisible always continuing the same, but the visible never the same? |
| 13726 | Answer me, then,he said,"what that is which, when it is in the body, the body will be alive?" |
| 13726 | Are we affected in any such way with regard to logs and the equal things we have just now spoken of? 13726 Before, then?" |
| 13726 | But did the odd make it so? |
| 13726 | But did we not, as soon as we were born, see and hear, and possess our other senses? |
| 13726 | But does that which is neither more or less harmonized partake of more or less harmony, or an equal amount? |
| 13726 | But heat is something different from fire, and cold something different from snow? |
| 13726 | But how does it appear to Cebes? |
| 13726 | But how shall we bury you? |
| 13726 | But now,said Cebes,"what think you of these matters?" |
| 13726 | But we speak of things which are visible, or not so, to the nature of men; or to some other nature, think you? |
| 13726 | But what as to such things as these, Simmias? 13726 But what as to the body?" |
| 13726 | But what do you say these are, Socrates? |
| 13726 | But what is this evil, Socrates? |
| 13726 | But what of the soul? 13726 But what with respect to the acquisition of wisdom? |
| 13726 | But what, Simmias,said he,"if you consider it thus? |
| 13726 | But what, are not those among them who keep their passions in subjection affected in the same way? 13726 But what,"said he,"of all the things that are in man? |
| 13726 | But what? 13726 But what? |
| 13726 | But what? 13726 But what?" |
| 13726 | But whence, Socrates,he said,"can we procure a skillful charmer for such a case, now that you are about to leave us?" |
| 13726 | But, Cebes,said Simmias, interrupting him,"what proofs are there of these things? |
| 13726 | But, we have said, before we possessed these, we must have had a knowledge of abstract equality? |
| 13726 | Come, then,he asked,"is there anything else belonging to us than, on the one hand, body, and, on the other, soul?" |
| 13726 | Did you ever lay hold of them by any other bodily sense? 13726 Do not all men, then, Simmias,"he said,"seem to you to know these things?" |
| 13726 | Do they remember, then, what they once learned? |
| 13726 | Do we, then, admit this also, that when knowledge comes in a certain manner it is reminiscence? 13726 Do you know,"he said,"that all others consider death among the great evils?" |
| 13726 | Do you not think, then,he continued,"that if a contest in wickedness were proposed, even here very few would be found pre- eminent?" |
| 13726 | Do you wish, then,he said,"that, if we are able, we should define what these things are?" |
| 13726 | Do you with those that relate to your nurture when born, and the education with which you were instructed? 13726 Do you, then,"he said,"describe to me in the same manner with respect to life and death? |
| 13726 | Does it not happen, then, according to all this, that reminiscence arises partly from things like, and partly from things unlike? |
| 13726 | Does not the soul, then, when in this state, depart to that which resembles itself, the invisible, the divine, immortal and wise? 13726 Does not, then, the soul of the philosopher, in these cases, despise the body, and flee from it, and seek to retire within itself?" |
| 13726 | Does not, then,he said,"that which is called fortitude, Simmias, eminently belong to philosophers?" |
| 13726 | Does the case then stand thus with us, Simmias? |
| 13726 | Does the soul, then, always bring life to whatever it occupies? |
| 13726 | From this reasoning, then, all souls of all animals will be equally good, if, at least, they are by nature equally this very thing, souls? |
| 13726 | How can it, from what has been already said? |
| 13726 | How do you mean? |
| 13726 | How mean you? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How say you? |
| 13726 | How say you? |
| 13726 | How should I not? |
| 13726 | How should it be otherwise? |
| 13726 | How should it not be? |
| 13726 | How should it not? |
| 13726 | How should it not? |
| 13726 | How should it not? |
| 13726 | How so, Socrates? |
| 13726 | How so? |
| 13726 | How, Socrates? |
| 13726 | In this state of affection, then, is not the soul especially shackled by the body? |
| 13726 | In what respect are these the most happy? |
| 13726 | Is it any thing else than the separation of the soul from the body? 13726 Is it not a shame?" |
| 13726 | Is it not, then, evident,he continued,"as to the rest, whither each will go, according to the resemblances of their several pursuits?" |
| 13726 | Is it not, therefore, from its being like or unlike them? |
| 13726 | Is it, then, invisible? |
| 13726 | Is not this, then, always the case? |
| 13726 | Is the soul, then, immortal? |
| 13726 | Is this, then, called death, this deliverance and separation of the soul from the body? |
| 13726 | It is, then, far from being the case that harmony is moved or sends forth sounds contrariwise, or is in any other respect opposed to its parts? |
| 13726 | It will be agreeable to me, for how should it not? |
| 13726 | Must it not, then, be by reasoning, if at all, that any of the things that really are become known to it? |
| 13726 | Must we not, then, of necessity,he continued,"speak thus of that which is immortal? |
| 13726 | Now, then, have you ever seen any thing of this kind with your eyes? |
| 13726 | Of those, then, who maintain that the soul is harmony, what will any one say that these things are in the soul, virtue and vice? 13726 Shall we say, then, that this has been now demonstrated? |
| 13726 | Since, then, that which is immortal is also incorruptible, can the soul, since it is immortal, be any thing else than imperishable? |
| 13726 | Such, then, being its condition, it can not partake of a greater degree of discord or harmony? |
| 13726 | The idea of the even, then, will never come to the three? |
| 13726 | The number three is uneven? |
| 13726 | The same as snow and fire? |
| 13726 | The soul, then, is more like the invisible than the body; and the body, the visible? |
| 13726 | The soul, then, will never admit the contrary of that which it brings with it, as has been already allowed? |
| 13726 | Then, do the brave among them endure death when they do endure it, through dread of greater evils? |
| 13726 | Therefore, does not the soul admit death? |
| 13726 | Therefore,he proceeded,"if there is such a thing as to revive, will not this reviving be a mode of production from the dead to the living?" |
| 13726 | These equal things, then,he said,"and abstract equality, are not the same?" |
| 13726 | Three, then, has no part in the even? |
| 13726 | To which species of the two, then, both from what was before and now said, does the soul appear to you to be more like and more nearly allied? |
| 13726 | To which species, then, shall we say the body is more like, and more nearly allied? |
| 13726 | We did allow it,he replied,"for how could we do otherwise?" |
| 13726 | We have then,he said,"sufficiently determined this, that all things are thus produced, contraries from contraries?" |
| 13726 | We may assume, then, if you please,he continued,"that there are two species of things; the one visible, the other invisible?" |
| 13726 | What is this? |
| 13726 | What next? 13726 What, then, Socrates,"said Simmias,"would you go away keeping this persuasion to yourself, or would you impart it to us? |
| 13726 | What, then, as to this? |
| 13726 | What, then, is produced from life? |
| 13726 | What, then, shall we do? |
| 13726 | What, then, shall we say of the soul-- that it is visible, or not visible? |
| 13726 | What, then,said he"is produced from death?" |
| 13726 | What, then,said he,"Cebes, if it were necessary for the uneven to be imperishable, would the number three be otherwise than imperishable?" |
| 13726 | What, then,said he,"is not Evenus a philosopher?" |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? |
| 13726 | What? |
| 13726 | What? |
| 13726 | What? |
| 13726 | When did our souls receive this knowledge? 13726 When, then,"said he,"does the soul light on the truth? |
| 13726 | Whence have we derived the knowledge of it? 13726 Whether by yielding to the passions in the body, or by opposing them? |
| 13726 | Whether, then, is there any thing contrary to life or not? |
| 13726 | Whether, then,he continued"do you reject all our former arguments, or some of them only, and not others?" |
| 13726 | Which, then, do you choose, Simmias: that we are born with knowledge, or that we afterward remember what we had formerly known? |
| 13726 | Which, then, does the soul resemble? |
| 13726 | Who is he? |
| 13726 | Why so? |
| 13726 | Why, then, Socrates, do they say that it is not allowable to kill one''s self? 13726 With respect, then, to their mode of production, is not one of them very clear? |
| 13726 | You say truly, Cebes,said Socrates,"but what shall we do? |
| 13726 | ''Why, then,''reason might say,''do you still disbelieve? |
| 13726 | --do you think that he cared for death and danger? |
| 13726 | --what should we say, Crito, to these and similar remonstrances? |
| 13726 | And Socrates, on seeing the man, said,"Well, my good friend, as you are skilled in these matters, what must I do?" |
| 13726 | And do we abide by what we agreed on as being just, or do we not? |
| 13726 | And do you not think that this conduct of Socrates would be very indecorous? |
| 13726 | And how is not this the most reprehensible ignorance, to think that one knows what one does not know? |
| 13726 | And if I should ask,"For what reason?" |
| 13726 | And if this be so, do you think that there are equal rights between us? |
| 13726 | And if this is so, that the living are produced again from the dead, can there be any other consequence than that our souls are there? |
| 13726 | And if we do not obey him, shall we not corrupt and injure that part of ourselves which becomes better by justice, but is ruined by injustice? |
| 13726 | And in saying that this is to remember, should we not say rightly?" |
| 13726 | And is this affection of the soul called wisdom?" |
| 13726 | And should you do so, will it be worth your while to live? |
| 13726 | And this is the body we are speaking of, is it not? |
| 13726 | And what character can be more disgraceful than this-- to appear to value one''s riches more than one''s friends? |
| 13726 | And what will become of those discourses about justice and all other virtues? |
| 13726 | And why should I live in prison, a slave to the established magistracy, the Eleven? |
| 13726 | And, at the same time looking at Cebes,"Has anything that has been said, Cebes, disturbed you?" |
| 13726 | And, in this way, which of the two appears to you to be like the divine, and which the mortal? |
| 13726 | Are these able to instruct the youth, and make them better? |
| 13726 | Are we affected in some such way, or not, with respect to things equal and abstract equality itself?" |
| 13726 | Are you able to choose in this case, and what do you think about it? |
| 13726 | Are you willing that we should converse on these points, whether such is probably the case or not?" |
| 13726 | As, for instance, when any thing becomes greater, is it not necessary that, from being previously smaller, it afterward became greater?" |
| 13726 | At length Socrates, perceiving them, said,"What think you of what has been said? |
| 13726 | At what price would you not estimate a conference with Orpheus and Musæus, Hesiod and Homer? |
| 13726 | But answer me: does it appear to you to be the same, with respect to horses? |
| 13726 | But answer to this at least: is there any one who believes that there are things relating to demons, but does not believe that there are demons? |
| 13726 | But at what other time do we lose it? |
| 13726 | But do you wish to live for the sake of your children, that you may rear and educate them? |
| 13726 | But does it not appear to you to be disgraceful, and a sufficient proof of what I say, that you never took any concern about the matter? |
| 13726 | But he said,"What are you doing, my admirable friends? |
| 13726 | But how, Cebes, and by what arguments, shall we appease this Cadmus? |
| 13726 | But if the generality of men should meddle with and make use of horses, do they spoil them? |
| 13726 | But now will you not abide by your compacts? |
| 13726 | But now, since your sons are men, what master do you intend to choose for them? |
| 13726 | But tell me, friend, who makes them better? |
| 13726 | But these are chiefly visible objects, are they not?" |
| 13726 | But what do we call that which does not admit death?" |
| 13726 | But what further? |
| 13726 | But what was said after this? |
| 13726 | But what will you do in Thessaly besides feasting, as if you had gone to Thessaly to a banquet? |
| 13726 | But why did you come so early? |
| 13726 | But why do some delight to spend so long a time with me? |
| 13726 | But with respect to demons, do we not allow that they are gods, or the children of gods? |
| 13726 | But, then, what will a person who holds this doctrine, that the soul is harmony, say of virtue and vice in the soul? |
| 13726 | By departing hence without the leave of the city, are we not doing evil to some, and that to those to whom we ought least of all to do it, or not? |
| 13726 | Can a man who possesses knowledge give a reason for the things that he knows, or not?" |
| 13726 | Can these hearers make them better, or not? |
| 13726 | Can we do otherwise than assent? |
| 13726 | Can we say any thing against this, my dear Cebes, to show that it is not so?" |
| 13726 | Come, then, Melitus, tell me, do you not consider it of the greatest importance that the youth should be made as virtuous as possible? |
| 13726 | Consider, then, which of these two statements do you prefer-- that knowledge is reminiscence, or the soul harmony?" |
| 13726 | Crito, does not this appear to you to be well said? |
| 13726 | Did we not first give you being? |
| 13726 | Do I deserve to suffer, or to pay a fine? |
| 13726 | Do I not, then, like the rest of mankind, believe that the sun and moon are gods? |
| 13726 | Do all men make them better, and is there only some one that spoils them? |
| 13726 | Do not stones that are equal, and logs sometimes that are the same, appear at one time equal, and at another not?" |
| 13726 | Do not the bad work some evil to those that are continually near them, but the good some good? |
| 13726 | Do they not seem so to you?" |
| 13726 | Do we admit this, or not? |
| 13726 | Do we allow that there is such a thing as equality? |
| 13726 | Do we lose it, then, at the very time in which we receive it? |
| 13726 | Do we not?" |
| 13726 | Do we say that justice itself is something or nothing?" |
| 13726 | Do we think that death is any thing?" |
| 13726 | Do you admit such a cause?" |
| 13726 | Do you admit this or not? |
| 13726 | Do you call heat and cold any thing?" |
| 13726 | Do you design any thing else by this proceeding in which you are engaged than to destroy us, the laws, and the whole city, so far as you are able? |
| 13726 | Do you not perceive that of all such things the extremes are rare and few, but that the intermediate are abundant and numerous?" |
| 13726 | Do you not say that life is contrary to death?" |
| 13726 | Do you not say that, by teaching these things, I corrupt the youth? |
| 13726 | Do you not think so?" |
| 13726 | Do you say so? |
| 13726 | Do you see, Melitus, that you are silent, and have nothing to say? |
| 13726 | Do you think as they do?" |
| 13726 | Does abstract equality ever appear to you unequal? |
| 13726 | Does equality itself, the beautiful itself, and each several thing which is, ever undergo any change, however small? |
| 13726 | Does it appear to you correct?" |
| 13726 | Does it appear to you to be becoming in a philosopher to be anxious about pleasures, as they are called, such as meats and drinks?" |
| 13726 | Does it appear to you to have been proved sufficiently? |
| 13726 | Does it not also seem so to you?" |
| 13726 | Does it not appear to you to be natural that the divine should rule and command, but the mortal obey and be subservient?" |
| 13726 | Does it not seem so to you?" |
| 13726 | Does it not seem so to you?" |
| 13726 | Does such a man appear to you to think other bodily indulgences of value? |
| 13726 | For do you doubt how that which is called learning is reminiscence?" |
| 13726 | For if living beings are produced from other things, and living beings die, what could prevent their being all absorbed in death?" |
| 13726 | For when I heard this, I reasoned thus with myself, What does the god mean? |
| 13726 | For you know, surely, that whatever things the idea of three occupies must of necessity not only be three, but also odd?" |
| 13726 | For, come, what charge have you against us and the city, that you attempt to destroy us? |
| 13726 | Has the ship[6] arrived from Delos, on the arrival of which I must die? |
| 13726 | Have I sufficiently explained this to you or not?" |
| 13726 | Have you not perceived that this happens so?" |
| 13726 | How do we denominate that which does not admit the idea of the even?" |
| 13726 | How ever, some one may say, are not the multitude able to put us to death? |
| 13726 | How, then, can such a man be afraid of death? |
| 13726 | How, then, will this argument accord with that?" |
| 13726 | How, therefore, may we consider the matter most conveniently? |
| 13726 | However, tell us, Melitus, how you say I corrupt the youth? |
| 13726 | I ask then, by Jupiter, do I appear to you to believe that there is no god? |
| 13726 | If any thing becomes worse, must it not become so from better? |
| 13726 | If, then, any one of you is more prompt than I am, why does he not answer, for he seems to have handled my argument not badly? |
| 13726 | In the next place, do you not see how cheap these informers are, so that there would be no need of a large sum for them? |
| 13726 | Instead of this, shall I choose what I well know to be evil, and award that? |
| 13726 | Is death any thing else than this?" |
| 13726 | Is it not clear that it will be such as I deserve? |
| 13726 | Is it not so? |
| 13726 | Is it not so?" |
| 13726 | Is it not very early? |
| 13726 | Is it right to do evil, Crito, or not? |
| 13726 | Is it visible or invisible?" |
| 13726 | Is not every harmony naturally harmony, so far as it has been made to accord?" |
| 13726 | Is not he the person, Simmias, if any one can, who will arrive at the knowledge of that which is?" |
| 13726 | Is not this rightly resolved? |
| 13726 | Is not this the case, Melitus, both with respect to horses and all other animals? |
| 13726 | Is the body an impediment, or not, if any one takes it with him as a partner in the search? |
| 13726 | Is there any man, Melitus, who believes that there are human affairs, but does not believe that there are men? |
| 13726 | Is there any one who does not believe that there are horses, but that there are things pertaining to horses? |
| 13726 | Is there any one who wishes to be injured? |
| 13726 | Is there any one,"I said,"or not?" |
| 13726 | Is there any thing else that you say bears rule except the soul, especially if it be wise?" |
| 13726 | Is there some one person who can make them better, or very few; that is, the trainers? |
| 13726 | Must we affirm that it is so, Cebes, or otherwise?" |
| 13726 | Nor yet the opinions of all men, but of some we should, and of others not? |
| 13726 | Of what kind, then, is this wisdom? |
| 13726 | Or can you mention any other time?" |
| 13726 | Or did not the laws, ordained on this point, enjoin rightly, in requiring your father to instruct you in music and gymnastic exercises?" |
| 13726 | Or do you say outright that I do not myself believe that there are gods, and that I teach others the same? |
| 13726 | Or does the case, beyond all question, stand as we then determined? |
| 13726 | Or is it on no account either good or honorable to commit injustice, as we have often agreed on former occasions, and as we just now said? |
| 13726 | Or is this nothing? |
| 13726 | Or must we discover a contrary mode of production to dying?" |
| 13726 | Perhaps, however, some one may say,"Are you not ashamed, Socrates, to have pursued a study from which you are now in danger of dying?" |
| 13726 | Perhaps, however, some one will say, Can you not, Socrates, when you have gone from us, live a silent and quiet life? |
| 13726 | Perhaps, one of you may now object:"But, Socrates, what have you done, then? |
| 13726 | Say, then, do you find fault with those laws among us that relate to marriage as being bad?" |
| 13726 | Shall I choose a fine, and to be imprisoned until I have paid it? |
| 13726 | Shall I choose imprisonment? |
| 13726 | Shall I, then, award myself exile? |
| 13726 | Shall we say this, or what else? |
| 13726 | Shall we say to them that the city has done us an injustice, and not passed a right sentence? |
| 13726 | Should you not be afraid of this?" |
| 13726 | Simmias expresses his surprise at this message, on which Socrates asks,"Is not Evenus a philosopher?" |
| 13726 | Tell us further, Melitus, in the name of Jupiter, whether is it better to dwell with good or bad citizens? |
| 13726 | That the laws speak the truth, or not? |
| 13726 | Through fear of what? |
| 13726 | To do evil in return when one has been evil- entreated, is that right, or not? |
| 13726 | To this Simmias said,"What is this, Socrates, which you exhort Evenus to do? |
| 13726 | What I mean will perhaps be clearer in the following examples: the odd in number must always possess the name by which we now call it, must it not?" |
| 13726 | What else can one do in the interval before sunset?" |
| 13726 | What enigma is this? |
| 13726 | What say you? |
| 13726 | What shall we say to these things, Crito? |
| 13726 | What shall we say to this, Crito? |
| 13726 | What then? |
| 13726 | What treatment, then, do I deserve, seeing I am such a man? |
| 13726 | What was said and done? |
| 13726 | What was the reason of this, Phædo? |
| 13726 | What, then, do I suppose to be the cause of this? |
| 13726 | What, then, do they who charge me say in their charge? |
| 13726 | What, then, does he mean by saying that I am the wisest? |
| 13726 | What, then, is meant by being dispersed but being dissolved into its parts? |
| 13726 | What, then, is suitable to a poor man, a benefactor, and who has need of leisure in order to give you good advice? |
| 13726 | What, then, is that? |
| 13726 | Whence have these calumnies against you arisen? |
| 13726 | Where else can we say such souls go?" |
| 13726 | Whereupon Simmias said,"How mean you, Socrates? |
| 13726 | Whether will Socrates the wise know that I am jesting, and contradict myself, or shall I deceive him and all who hear me? |
| 13726 | Whether, if you go to Thessaly, will they take care of them, but if you go to Hades will they not take care of them? |
| 13726 | Whither does it tend, and on what part of him that disobeys will it fall? |
| 13726 | Who is there skilled in the qualities that become a man and a citizen? |
| 13726 | Why, then, shall I not do this? |
| 13726 | Will he call them another kind of harmony and discord? |
| 13726 | Will you take them to Thessaly, and there rear and educate them, making them aliens to their country, that they may owe you this obligation too? |
| 13726 | Will you, then, avoid these well- governed cities, and the best- ordered men? |
| 13726 | _ Cri._ But what was this dream? |
| 13726 | _ Cri._ How can it be otherwise? |
| 13726 | _ Cri._ How should he not? |
| 13726 | _ Cri._ Whence do you form this conjecture? |
| 13726 | _ Ech._ And what, Phædo, were the circumstances of his death? |
| 13726 | _ Ech._ But what is this ship? |
| 13726 | _ Ech._ But who were present, Phædo? |
| 13726 | _ Ech._ How should I not? |
| 13726 | _ Ech._ Was any one else there? |
| 13726 | _ Ech._ Well, now, what do you say was the subject of conversation? |
| 13726 | _ Ech._ Were any strangers present? |
| 13726 | _ Ech._ What, then, did he say before his death, and how did he die? |
| 13726 | _ Echec._ How was that? |
| 13726 | _ Phæd._ And did you not hear about the trial-- how it went off? |
| 13726 | _ Socr._ About what time? |
| 13726 | _ Socr._ And are not the good those of the wise, and the bad those of the foolish? |
| 13726 | _ Socr._ And does this hold good or not, that to live well and Honorable and justly are the same thing? |
| 13726 | _ Socr._ And what of the senators? |
| 13726 | _ Socr._ But can we enjoy life when that is impaired which injustice ruins but justice benefits? |
| 13726 | _ Socr._ But of more value? |
| 13726 | _ Socr._ But what is this evil? |
| 13726 | _ Socr._ But what? |
| 13726 | _ Socr._ But why, my dear Crito, should we care so much for the opinion of the many? |
| 13726 | _ Socr._ But, Melitus, do those who attend the public assemblies corrupt the younger men? |
| 13726 | _ Socr._ Can we, then, enjoy life with a diseased and impaired body? |
| 13726 | _ Socr._ Come, then, whether do you accuse me here, as one that corrupts the youth, and makes them more depraved, designedly or undesignedly? |
| 13726 | _ Socr._ Come, then: how, again, were the following points settled? |
| 13726 | _ Socr._ Have you just now come, or some time since? |
| 13726 | _ Socr._ How say you, Melitus? |
| 13726 | _ Socr._ I do not ask this, most excellent sir, but what man, who surely must first know this very thing, the laws? |
| 13726 | _ Socr._ I say next, then, or rather I ask; whether when a man has promised to do things that are just he ought to do them, or evade his promise? |
| 13726 | _ Socr._ Is there any one that wishes to be injured rather than benefited by his associates? |
| 13726 | _ Socr._ O wonderful Melitus, how come you to say this? |
| 13726 | _ Socr._ Therefore we should respect the good, but not the bad? |
| 13726 | _ Socr._ What tidings? |
| 13726 | _ Socr._ What, then? |
| 13726 | _ Socr._ Whether all, or some of them, and others not? |
| 13726 | _ Socr._ Why have you come at this hour, Crito? |
| 13726 | _ Socr._ Why, then, did you not wake me at once, instead of sitting down by me in silence? |
| 13726 | about the pleasures of love?" |
| 13726 | and are they not temperate through a kind of intemperance? |
| 13726 | and did not your father, through us, take your mother to wife and beget you? |
| 13726 | and from slower, swifter?" |
| 13726 | and if more just, from more unjust?" |
| 13726 | and is this said with truth?" |
| 13726 | and on what terms does he teach?" |
| 13726 | and that two cubits are greater than one cubit by half, and not by magnitude( for the fear is surely the same)?" |
| 13726 | and whatever we attempt to do to you, do you think you may justly do to us in turn? |
| 13726 | and who of his friends were with him? |
| 13726 | and, again, swift or slow, beautiful or ugly, white or black? |
| 13726 | award myself? |
| 13726 | for between a greater thing and a smaller there are increase and decrease, and do we not accordingly call the one to increase, the other to decrease?" |
| 13726 | for to die surely is clear, is it not?" |
| 13726 | have not you and Simmias, who have conversed familiarly with Philolaus[26] on this subject, heard?" |
| 13726 | he continued;"shall we not find a corresponding contrary mode of production, or will nature be defective in this? |
| 13726 | he said"And is it not evident that such a one attempts to deal with men without sufficient knowledge of human affairs? |
| 13726 | is one soul said to possess intelligence and virtue, and to be good, and another folly and vice, and to be bad? |
| 13726 | lest I should suffer that which Melitus awards me, of which I say I know not whether it he good or evil? |
| 13726 | or do they all make them better? |
| 13726 | or does quite the contrary of this take place? |
| 13726 | or equality inequality?" |
| 13726 | or how think you?" |
| 13726 | or who does not believe that there are pipers, but that there are things pertaining to pipes? |
| 13726 | or would not the magistrates allow them to be present, but did he die destitute of friends? |
| 13726 | said I,"and whence does he come? |
| 13726 | said Socrates,"has life any contrary, as waking has its contrary, sleeping?" |
| 13726 | were not Aristippus and Cleombrotus present? |
| 13726 | would not this be ridiculous?" |
| 4724 | A creation of what? |
| 4724 | APPARENT call you them? |
| 4724 | After all, can it be supposed God would deceive all mankind? |
| 4724 | After all, is there anything farther remaining to be done? |
| 4724 | Again, have I not heard you speak of sensible impressions? |
| 4724 | Again, have you not acknowledged that no real inherent property of any object can be changed without some change in the thing itself? |
| 4724 | Again, is it your opinion that colours are at a distance? |
| 4724 | An instrument say you; pray what may be the figure, springs, wheels, and motions, of that instrument? |
| 4724 | And I ask you, whether the things immediately perceived are other than your own sensations or ideas? |
| 4724 | And are not all ideas, or things perceived by sense, to be denied a real existence by the doctrine of the Materialist? |
| 4724 | And are not you too of opinion, that God knew all things from eternity? |
| 4724 | And are sensible qualities anything else but ideas? |
| 4724 | And call you this an explication of the manner whereby we are affected with ideas? |
| 4724 | And can a line so situated be perceived by sight? |
| 4724 | And can an idea exist without being actually perceived? |
| 4724 | And can any sensation exist without the mind? |
| 4724 | And can you think it possible that should really exist in nature which implies a repugnancy in its conception? |
| 4724 | And consequently under extension? |
| 4724 | And doth not MATTER, in the common current acceptation of the word, signify an extended, solid, moveable, unthinking, inactive Substance? |
| 4724 | And have not you acknowledged, over and over, that you have seen evident reason for denying the possibility of such a substance? |
| 4724 | And have they not then the same appearance of being distant? |
| 4724 | And have true and real colours inhering in them? |
| 4724 | And have you not said that Being is a Spirit, and is not that Spirit God? |
| 4724 | And how are WE concerned any farther? |
| 4724 | And how could that which was eternal be created in time? |
| 4724 | And how could this be, if the taste was something really inherent in the food? |
| 4724 | And is any unperceiving thing capable of pain or pleasure? |
| 4724 | And is it not evident the thing supported is different from the thing supporting? |
| 4724 | And is it not possible ideas should succeed one another twice as fast in your mind as they do in mine, or in that of some spirit of another kind? |
| 4724 | And is not God an agent, a being purely active? |
| 4724 | And is not all this most plain and evident? |
| 4724 | And is not bitterness some kind of uneasiness or pain? |
| 4724 | And is not this a plain contradiction? |
| 4724 | And is not this directly contrary to the Mosaic account? |
| 4724 | And is not this highly, absurd? |
| 4724 | And is not this, think you, a good reason why I should be earnest in its defence? |
| 4724 | And is not this, think you, a sign that they are genuine, that they proceed from nature, and are conformable to right reason? |
| 4724 | And is not time measured by the succession of ideas in our minds? |
| 4724 | And is not warmth, or a more gentle degree of heat than what causes uneasiness, a pleasure? |
| 4724 | And is there nothing in this contrary to nature and the truth of things? |
| 4724 | And of these I ask, whether by their real existence you mean a subsistence exterior to the mind, and distinct from their being perceived? |
| 4724 | And the appearances perceived by sense, are they not ideas? |
| 4724 | And the latter consists in motion? |
| 4724 | And the pain? |
| 4724 | And this action can not exist in, or belong to, any unthinking thing; but, whatever beside is implied in a perception may? |
| 4724 | And to assert that which is inconceivable is to talk nonsense: is it not? |
| 4724 | And to creatures less than the mite they will seem yet larger? |
| 4724 | And to suppose this, is it not begging the question? |
| 4724 | And were not all things eternally in the mind of God? |
| 4724 | And what can withstand demonstration? |
| 4724 | And what do you see beside colour, figure, and extension? |
| 4724 | And what is conceived is surely in the mind? |
| 4724 | And what is more known than that the same bodies appear differently coloured by candle- light from what they do in the open day? |
| 4724 | And what is perceivable but an idea? |
| 4724 | And what may be the nature of that inactive unthinking being? |
| 4724 | And what reason have you to think this unknown, this inconceivable Somewhat doth exist? |
| 4724 | And what will you conclude from all this? |
| 4724 | And when a coal burns your finger, doth it any more? |
| 4724 | And when by my touch I perceive a thing to be hot and heavy, I can not say, with any truth or propriety, that I feel the cause of its heat or weight? |
| 4724 | And would not a man who had never known anything of Julius Caesar see as much? |
| 4724 | And would not all the difference consist in a sound? |
| 4724 | And yet you will earnestly contend for the truth of that which you can not so much as conceive? |
| 4724 | And, SECONDLY, Whether it be not ridiculously absurd to misapply names contrary to the common use of language? |
| 4724 | And, do we perceive anything by sense which we do not perceive immediately? |
| 4724 | And, hath it not been made evident that no SUCH substance can possibly exist? |
| 4724 | And, if Matter, in such a sense, be proved impossible, may it not be thought with good grounds absolutely impossible? |
| 4724 | And, if you think so, pray how do you account for the origin of that primary idea or brain itself? |
| 4724 | And, in case you are not, whether it be not absurd to suppose them? |
| 4724 | And, though it should be allowed to exist, yet how can that which is INACTIVE be a CAUSE; or that which is UNTHINKING be a CAUSE OF THOUGHT? |
| 4724 | And, with regard to these, I would fain know whether what hath been said of tastes doth not exactly agree to them? |
| 4724 | Are all our ideas perfectly inert beings? |
| 4724 | Are not you too of opinion that we see all things in God? |
| 4724 | Are they not so many pleasing or displeasing sensations? |
| 4724 | Are those external objects perceived by sense or by some other faculty? |
| 4724 | Are those things only perceived by the senses which are perceived immediately? |
| 4724 | Are we not sometimes affected with pain and uneasiness by some other Being? |
| 4724 | Are you not satisfied there is some peculiar repugnancy between the Mosaic account of the creation and your notions? |
| 4724 | Are you of the same mind? |
| 4724 | Ask the fellow whether yonder tree hath an existence out of his mind: what answer think you he would make? |
| 4724 | Besides, allowing there are colours on external objects, yet, how is it possible for us to perceive them? |
| 4724 | Besides, if you will trust your senses, is it not plain all sensible qualities coexist, or to them appear as being in the same place? |
| 4724 | But allowing Matter to exist, and the notion of absolute existence to be clear as light; yet, was this ever known to make the creation more credible? |
| 4724 | But are not things imagined as truly IN THE MIND as things perceived? |
| 4724 | But are there no other things? |
| 4724 | But are you all this while in earnest, Hylas; and are you seriously persuaded that you know nothing real in the world? |
| 4724 | But are you not guilty of some abuse of language in this? |
| 4724 | But do not colours appear to the eye as coexisting in the same place with extension and figures? |
| 4724 | But do you not think it looks very like a notion entertained by some eminent moderns, of SEEING ALL THINGS IN GOD? |
| 4724 | But does this latter fact ever happen? |
| 4724 | But doth not my sense deceive me in those cases? |
| 4724 | But how can any idea or sensation exist in, or be produced by, anything but a mind or spirit? |
| 4724 | But how can that which is sensible be like that which is insensible? |
| 4724 | But how is it possible that pain, be it as little active as you please, should exist in an unperceiving substance? |
| 4724 | But how shall we be able to discern those degrees of heat which exist only in the mind from those which exist without it? |
| 4724 | But is either of these smelling? |
| 4724 | But is it not strange the whole world should be thus imposed on, and so foolish as to believe their senses? |
| 4724 | But is it not the only proper genuine received sense? |
| 4724 | But is not MOTION a sensible quality? |
| 4724 | But is not the most vehement and intense degree of heat a very great pain? |
| 4724 | But is not this proceeding on a supposition that there are such external substances? |
| 4724 | But is there the like reason why they should be discouraged in philosophy? |
| 4724 | But neither can this be called SMELLING: for, if it were, I should smell every time I breathed in that manner? |
| 4724 | But surely, Hylas, I can distinguish gold, for example, from iron: and how could this be, if I knew not what either truly was? |
| 4724 | But what else is this than to play with words, and run into that very fault you just now condemned with so much reason? |
| 4724 | But what if the same arguments which are brought against Secondary Qualities will hold good against these also? |
| 4724 | But what is there positive in your abstracted notion of its existence? |
| 4724 | But what is this to the real tree or stone? |
| 4724 | But what notion is it possible to frame of an instrument void of all sensible qualities, even extension itself? |
| 4724 | But what say you to PURE INTELLECT? |
| 4724 | But what say you to this? |
| 4724 | But what say you? |
| 4724 | But what think you of cold? |
| 4724 | But what would you infer from thence? |
| 4724 | But where are those mighty difficulties you insist on? |
| 4724 | But where is the revelation? |
| 4724 | But where there are no ideas, there no repugnancy can be demonstrated between ideas? |
| 4724 | But who sees not that all the dispute is about a word? |
| 4724 | But you do not thence conclude the apparitions in a dream to be without the mind? |
| 4724 | But, after all, can anything be more absurd than to say, THERE IS NO HEAT IN THE FIRE? |
| 4724 | But, allowing that God is the supreme and universal Cause of an things, yet, may there not be still a Third Nature besides Spirits and Ideas? |
| 4724 | But, are you not sensible, Hylas, that two things must concur to take away all scruple, and work a plenary assent in the mind? |
| 4724 | But, do you in earnest think the real existence of sensible things consists in their being actually perceived? |
| 4724 | But, doth it in like manner depend on YOUR will that in looking on this flower you perceive WHITE rather than any other colour? |
| 4724 | But, examine your own thoughts, and then tell me whether it be not as I say? |
| 4724 | But, how doth it follow that, because I can pronounce the word MOTION by itself, I can form the idea of it in my mind exclusive of body? |
| 4724 | But, not to insist on that, have you not been allowed to take Matter in what sense you pleased? |
| 4724 | But, so long as we all believe the same thing, what matter is it how we come by that belief? |
| 4724 | But, that one thing may stand under or support another, must it not be extended? |
| 4724 | But, though Matter may not be a cause, yet what hinders its being an INSTRUMENT, subservient to the supreme Agent in the production of our ideas? |
| 4724 | But, to make it still more plain: is not DISTANCE a line turned endwise to the eye? |
| 4724 | But, to say no more of that, are you sure then that sound is really nothing but motion? |
| 4724 | Can a real motion in any external body be at the same time very swift and very slow? |
| 4724 | Can a real thing, in itself INVISIBLE, be like a COLOUR; or a real thing, which is not AUDIBLE, be like a SOUND? |
| 4724 | Can a thing be spread without extension? |
| 4724 | Can any doctrine be true that necessarily leads a man into an absurdity? |
| 4724 | Can any man in his senses doubt whether sugar is sweet, or wormwood bitter? |
| 4724 | Can anything be clearer or better connected than this? |
| 4724 | Can anything be plainer than that we see them on the objects? |
| 4724 | Can anything be plainer than that you are for changing all things into ideas? |
| 4724 | Can extended things be contained in that which is unextended? |
| 4724 | Can one and the same thing be at the same time in itself of different dimensions? |
| 4724 | Can the mind produce, discontinue, or change anything, but by an act of the will? |
| 4724 | Can there be a greater evidence of its truth? |
| 4724 | Can there be a pleasanter time of the day, or a more delightful season of the year? |
| 4724 | Can there be anything more extravagant than this? |
| 4724 | Can they account, by the laws of motion, for sounds, tastes, smells, or colours; or for the regular course of things? |
| 4724 | Can this be paralleled in any art or science, any sect or profession of men? |
| 4724 | Can you even separate the ideas of extension and motion from the ideas of all those qualities which they who make the distinction term SECONDARY? |
| 4724 | Can you expect I should solve a difficulty without knowing what it is? |
| 4724 | Can you imagine that I mean anything else? |
| 4724 | Can you then conceive it possible that they should exist in an unperceiving thing? |
| 4724 | Consequently he hath his sight, and the use of it, in as perfect a degree as you? |
| 4724 | Consequently it is no action? |
| 4724 | Did they not therefore exist from all eternity, according to you? |
| 4724 | Do I not acknowledge a twofold state of things-- the one ectypal or natural, the other archetypal and eternal? |
| 4724 | Do I not know this to be a real stone that I stand on, and that which I see before my eyes to be a real tree? |
| 4724 | Do they ever represent a motion, or figure, as being divested of all other visible and tangible qualities? |
| 4724 | Do they not measure areas round the sun ever proportioned to the times? |
| 4724 | Do we not perceive the stars and moon, for example, to be a great way off? |
| 4724 | Do you find it otherwise with you, Hylas? |
| 4724 | Do you imagine He would have induced the whole world to believe the being of Matter, if there was no such thing? |
| 4724 | Do you mean the principles and theorems of sciences? |
| 4724 | Do you not in a dream too perceive those or the like objects? |
| 4724 | Do you not make the existence of sensible things consist in their being in a mind? |
| 4724 | Do you not perfectly know your own ideas? |
| 4724 | Do you not? |
| 4724 | Do you say the things you perceive are in your mind? |
| 4724 | Do you think, however, you shall persuade me that the natural philosophers have been dreaming all this while? |
| 4724 | Does not the notion of spirit imply that it is thinking, as well as active and unextended? |
| 4724 | Does not this make a difference between the former sort of objects and the latter? |
| 4724 | Doth it not therefore follow from hence likewise that it is not really inherent in the object? |
| 4724 | Doth it not therefore follow that distance is not properly and immediately perceived by sight? |
| 4724 | Doth it not therefore follow, from your principles, that no two can see the same thing? |
| 4724 | Doth it not therefore follow, that sensible pain is nothing distinct from those sensations or ideas, in an intense degree? |
| 4724 | Doth the REALITY of sensible things consist in being perceived? |
| 4724 | Else how could anything be proved impossible? |
| 4724 | Even in rocks and deserts is there not an agreeable wildness? |
| 4724 | For what reason is there why you should call it Spirit? |
| 4724 | For, whatever is immediately perceived is an idea: and can any idea exist out of the mind? |
| 4724 | HEAT then is a sensible thing? |
| 4724 | Hark; is not this the college bell? |
| 4724 | Has it confirmed you in the same mind you were in at parting? |
| 4724 | Hath not everything you could say been heard and examined with all the fairness imaginable? |
| 4724 | Have all other animals as good grounds to think the same of the figure and extension which they see and feel? |
| 4724 | Have they accounted, by physical principles, for the aptitude and contrivance even of the most inconsiderable parts of the universe? |
| 4724 | Have you already forgotten you were convinced; or are you willing I should repeat what has been said on that head? |
| 4724 | Have you anything to object against it? |
| 4724 | Have you not had the liberty of explaining yourself all manner of ways? |
| 4724 | Heat therefore, if it be allowed a real being, must exist without the mind? |
| 4724 | How can the supposed reality of that which is intangible be a proof that anything tangible really exists? |
| 4724 | How cometh it to pass then, Hylas, that you pronounce me A SCEPTIC, because I deny what you affirm, to wit, the existence of Matter? |
| 4724 | How is that? |
| 4724 | How is this consistent either with common sense, or with what you just now granted? |
| 4724 | How many shapes is your Matter to take? |
| 4724 | How often must I be obliged to repeat the same thing? |
| 4724 | How often must I inculcate the same thing? |
| 4724 | How often must I tell you, that I know not the real nature of any one thing in the universe? |
| 4724 | How say you, Hylas, can you see a thing which is at the same time unseen? |
| 4724 | How should it be otherwise? |
| 4724 | How should those Principles be entertained that lead us to think all the visible beauty of the creation a false imaginary glare? |
| 4724 | How then came you to say, you conceived a house or tree existing independent and out of all minds whatsoever? |
| 4724 | How then can a great heat exist in it, since you own it can not in a material substance? |
| 4724 | How then can motion in general, or extension in general, exist in any corporeal substance? |
| 4724 | How then can sound, being a sensation, exist in the air, if by the AIR you mean a senseless substance existing without the mind? |
| 4724 | How then do you affirm that colours are in the light; since by LIGHT you understand a corporeal substance external to the mind? |
| 4724 | How then is it possible that things perpetually fleeting and variable as our ideas should be copies or images of anything fixed and constant? |
| 4724 | Howl Is there any thing perceived by sense which is not immediately perceived? |
| 4724 | Howl is light then a substance? |
| 4724 | I presume then it was by reflexion and reason you obtained the idea of it? |
| 4724 | Ideas then are sensible, and their archetypes or originals insensible? |
| 4724 | If so, is it not necessary they should be enabled by them to perceive their own limbs, and those bodies which are capable of harming them? |
| 4724 | If so, the word SUBSTRATUM should import that it is spread under the sensible qualities or accidents? |
| 4724 | If so, whence comes that disagreement? |
| 4724 | If so; how comes it that all mankind distinguish between them? |
| 4724 | If there is no difference between them, how can this be accounted for? |
| 4724 | In a word have you not in every point been convinced out of your own mouth? |
| 4724 | In a word, can anything be like a sensation or idea, but another sensation or idea? |
| 4724 | In a word, may there not for all that be MATTER? |
| 4724 | In like manner, though I hear variety of sounds, yet I can not be said to hear the causes of those sounds? |
| 4724 | In the common sense of the word MATTER, is there any more implied than an extended, solid, figured, moveable substance, existing without the mind? |
| 4724 | In what sense, therefore, are we to understand those expressions? |
| 4724 | Insomuch that what you can hardly discern will to another extremely minute animal appear as some huge mountain? |
| 4724 | Is a sweet taste a particular kind of pleasure or pleasant sensation, or is it not? |
| 4724 | Is it come to that? |
| 4724 | Is it not a sufficient evidence to me of the existence of this GLOVE, that I see it, and feel it, and wear it? |
| 4724 | Is it not also active? |
| 4724 | Is it not an absurdity to imagine any imperfection in God? |
| 4724 | Is it not an absurdity to think that the same thing should be at the same time both cold and warm? |
| 4724 | Is it not as great a contradiction to talk of CONCEIVING a thing which is UNCONCEIVED? |
| 4724 | Is it not certain I SEE THINGS at a distance? |
| 4724 | Is it not common to all instruments, that they are applied to the doing those things only which can not be performed by the mere act of our wills? |
| 4724 | Is it not something sensible, as some degree of swiftness or slowness, some certain magnitude or figure peculiar to each? |
| 4724 | Is it not sufficiently expressed in the term SUBSTRATUM, or SUBSTANCE? |
| 4724 | Is it not that it stands under accidents? |
| 4724 | Is it not your opinion that by our senses we perceive only the ideas existing in our minds? |
| 4724 | Is it not, therefore, according to you, plainly impossible the creation of any inanimate creatures should precede that of man? |
| 4724 | Is it not? |
| 4724 | Is it possible there should be any doubt on the point? |
| 4724 | Is it that which you see? |
| 4724 | Is it therefore certain, that there is no body in nature really hot? |
| 4724 | Is it to comply with a ridiculous sceptical humour of making everything nonsense and unintelligible? |
| 4724 | Is it your opinion the very figure and extension which you perceive by sense exist in the outward object or material substance? |
| 4724 | Is not that opposition to all science whatsoever, that frenzy of the ancient and modern Sceptics, built on the same foundation? |
| 4724 | Is not the heat immediately perceived? |
| 4724 | Is not the motion of a body swift in a reciprocal proportion to the time it takes up in describing any given space? |
| 4724 | Is not therefore this supposition liable to the same absurdity with the former? |
| 4724 | Is not this agreeable to the common notions of divines? |
| 4724 | Is not this sufficient to denominate a man a SCEPTIC? |
| 4724 | Is not this, I say, manifest to the senses? |
| 4724 | Is the mind extended or unextended? |
| 4724 | Is the nearest and exactest survey made by the help of a microscope, or by the naked eye? |
| 4724 | Is there not something in the woods and groves, in the rivers and clear springs, that soothes, that delights, that transports the soul? |
| 4724 | Is this fair dealing? |
| 4724 | Is this reasonable, Hylas? |
| 4724 | Is your material substance a senseless being, or a being endowed with sense and perception? |
| 4724 | It can not therefore be the subject of pain? |
| 4724 | It hath not therefore according to you, any REAL being? |
| 4724 | It is then immediately perceived? |
| 4724 | It is therefore itself unextended? |
| 4724 | It is therefore somewhat in its own nature entirely distinct from extension? |
| 4724 | It seems then there are two sorts of sound-- the one vulgar, or that which is heard, the other philosophical and real? |
| 4724 | It seems then, that by SENSIBLE THINGS you mean those only which can be perceived IMMEDIATELY by sense? |
| 4724 | It seems, therefore, that if you take away all sensible qualities, there remains nothing sensible? |
| 4724 | It should seem therefore to proceed from reason and memory: should it not? |
| 4724 | KNOW? |
| 4724 | MATERIAL SUBSTRATUM call you it? |
| 4724 | May not abstracted ideas be framed by that faculty? |
| 4724 | May we not admit a subordinate and limited cause of our ideas? |
| 4724 | May we not therefore conclude of smells, as of the other forementioned qualities, that they can not exist in any but a perceiving substance or mind? |
| 4724 | Moses tells us of a creation: a creation of what? |
| 4724 | My glove for example? |
| 4724 | Nay, hath it not furnished the atheists and infidels of all ages with the most plausible arguments against a creation? |
| 4724 | Nay, would it not rather seem to derogate from those attributes? |
| 4724 | No idea therefore can be like unto, or represent the nature of God? |
| 4724 | Nor consequently of the greatest heat perceived by sense, since you acknowledge this to be no small pain? |
| 4724 | Odd, say you? |
| 4724 | Or can you frame to yourself an idea of sensible pain or pleasure in general, abstracted from every particular idea of heat, cold, tastes, smells? |
| 4724 | Or do you imagine they have in themselves any other form than that of a dark mist or vapour? |
| 4724 | Or have they any agency included in them? |
| 4724 | Or how is it possible these should be the effect of that? |
| 4724 | Or is light or darkness the effect of your volition? |
| 4724 | Or is there anything so barefacedly groundless and unreasonable to be met with even in the lowest of common conversation? |
| 4724 | Or were you not allowed to retract or reinforce anything you had offered, as best served your purpose? |
| 4724 | Or will you disbelieve the Providence of God, because there may be some particular things which you know not how to reconcile with it? |
| 4724 | Or, are we to imagine impressions made on a thing void of all solidity? |
| 4724 | Or, can you imagine that filth and ordure affect those brute animals that feed on them out of choice, with the same smells which we perceive in them? |
| 4724 | Or, can you shew any example where an instrument is made use of in producing an effect IMMEDIATELY depending on the will of the agent? |
| 4724 | Or, directing your open eyes towards yonder part of the heaven, can you avoid seeing the sun? |
| 4724 | Or, how often must it be proved not to exist, before you are content to part with it? |
| 4724 | Or, if you say it resembles some one only of our ideas, how shall we be able to distinguish the true copy from all the false ones? |
| 4724 | Or, may those things properly be said to be SENSIBLE which are perceived mediately, or not without the intervention of others? |
| 4724 | Or, of that which is invisible, that any visible thing, or, in general of anything which is imperceptible, that a perceptible exists? |
| 4724 | Otherwise, how could we attribute powers to it? |
| 4724 | Ought the historical part of Scripture to be understood in a plain obvious sense, or in a sense which is metaphysical and out of the way? |
| 4724 | Pray are not the objects perceived by the SENSES of one, likewise perceivable to others present? |
| 4724 | Pray how do the mathematicians treat of them? |
| 4724 | Pray is not this arguing in a circle? |
| 4724 | Pray let me know any sense, literal or not literal, that you understand it in.--How long must I wait for an answer, Hylas? |
| 4724 | Pray what becomes of all their hypotheses and explications of the phenomena, which suppose the existence of Matter? |
| 4724 | Pray what is it that distinguishes one motion, or one part of extension, from another? |
| 4724 | Pray what reasons have you not to believe it? |
| 4724 | Pray what think you of this? |
| 4724 | Pray where do you suppose this unknown Matter to exist? |
| 4724 | Pray, Hylas, is that powerful Being, or subject of powers, extended? |
| 4724 | Pray, Hylas, what do you mean by a SCEPTIC? |
| 4724 | Pray, Philonous, were you not formerly as positive that Matter existed, as you are now that it does not? |
| 4724 | Pray, by which of your senses came you acquainted with that being? |
| 4724 | Pray, is your corporeal substance either a sensible quality, or made up of sensible qualities? |
| 4724 | Pray, what were those? |
| 4724 | Say you we can know nothing, Hylas? |
| 4724 | Secondly, whether you are informed, either by sense or reason, of the existence of those unknown originals? |
| 4724 | Sensible things therefore are nothing else but so many sensible qualities, or combinations of sensible qualities? |
| 4724 | Since therefore you have no IDEA of the mind of God, how can you conceive it possible that things should exist in His mind? |
| 4724 | Since you will not tell me where it exists, be pleased to inform me after what manner you suppose it to exist, or what you mean by its EXISTENCE? |
| 4724 | Smelling then is somewhat consequent to all this? |
| 4724 | So that if there was a perception without any act of the mind, it were possible such a perception should exist in an unthinking substance? |
| 4724 | So that something distinct from, and exclusive of, extension is supposed to be the SUBSTRATUM of extension? |
| 4724 | Suppose you are going to write, would you not call for pen, ink, and paper, like another man; and do you not know what it is you call for? |
| 4724 | Supposing you were annihilated, can not you conceive it possible that things perceivable by sense may still exist? |
| 4724 | Tell me now, whether SEEING consists in perceiving light and colours, or in opening and turning the eyes? |
| 4724 | Tell me, Hylas, hath every one a liberty to change the current proper signification attached to a common name in any language? |
| 4724 | Tell me, Hylas, is it not as I say? |
| 4724 | Tell me, Hylas, to which of the senses, think you, the idea of motion belongs? |
| 4724 | Tell me, Hylas, what are the fruits of yesterday''s meditation? |
| 4724 | That is to say, when you conceive the real existence of qualities, you do withal conceive Something which you can not conceive? |
| 4724 | That yellowness, that weight, and other sensible qualities, think you they are really in the gold? |
| 4724 | The mind therefore is to be accounted ACTIVE in its perceptions so far forth as VOLITION is included in them? |
| 4724 | The motion and situation of the planets, are they not admirable for use and order? |
| 4724 | The objects you speak of are, I suppose, corporeal Substances existing without the mind? |
| 4724 | The tree or house therefore which you think of is conceived by you? |
| 4724 | Then as to ABSOLUTE EXISTENCE; was there ever known a more jejune notion than that? |
| 4724 | Then as to SOUNDS, what must we think of them: are they accidents really inherent in external bodies, or not? |
| 4724 | Then for the Matter itself, I ask whether it is object, SUBSTRATUM, cause, instrument, or occasion? |
| 4724 | Then, as to seeing, is it not in your power to open your eyes, or keep them shut; to turn them this or that way? |
| 4724 | They are then like external things? |
| 4724 | Think you the senses were bestowed upon all animals for their preservation and well- being in life? |
| 4724 | To be plain, can you expect this Scepticism of yours will not be thought extravagantly absurd by all men of sense? |
| 4724 | To make the point still clearer; tell me whether, in two cases exactly alike, we ought not to make the same judgment? |
| 4724 | To suffer pain is an imperfection? |
| 4724 | To suppose that were absurd: but, inform me, Philonous, can we perceive or know nothing beside our ideas? |
| 4724 | True: but, beside all that, do you not think the sight suggests something of OUTNESS OR DISTANCE? |
| 4724 | Upon approaching a distant object, do the visible size and figure change perpetually, or do they appear the same at all distances? |
| 4724 | Upon putting your hand near the fire, do you perceive one simple uniform sensation, or two distinct sensations? |
| 4724 | Was it not admitted as a good argument, that neither heat nor cold was in the water, because it seemed warm to one hand and cold to the other? |
| 4724 | Well then, are you at length satisfied that no sensible things have a real existence; and that you are in truth an arrant sceptic? |
| 4724 | Well, but as to this decree of God''s, for making things perceptible, what say you, Philonous? |
| 4724 | Were any little slips in discourse laid hold and insisted on? |
| 4724 | Were those( miscalled ERRATIC) globes once known to stray, in their repeated journeys through the pathless void? |
| 4724 | What connexion is there between a motion in the nerves, and the sensations of sound or colour in the mind? |
| 4724 | What else think you I could mean? |
| 4724 | What mean you by Sensible Things? |
| 4724 | What mean you by the general nature or notion of INSTRUMENT? |
| 4724 | What mean you, Hylas, by the PHENOMENA? |
| 4724 | What more easy than to conceive a tree or house existing by itself, independent of, and unperceived by, any mind whatsoever? |
| 4724 | What object do you mean? |
| 4724 | What reason is there for that, Hylas? |
| 4724 | What say you to this? |
| 4724 | What say you to this? |
| 4724 | What say you to this? |
| 4724 | What shall we make then of the creation? |
| 4724 | What shall we say then of your external object; is it a material Substance, or no? |
| 4724 | What then? |
| 4724 | What things? |
| 4724 | What things? |
| 4724 | What think you of TASTES, do they exist without the mind, or no? |
| 4724 | What think you of those inconceivably small animals perceived by glasses? |
| 4724 | What think you, Hylas, is not this a fair summary of your whole proceeding? |
| 4724 | What think you, therefore, of retaining the name MATTER, and applying it to SENSIBLE THINGS? |
| 4724 | What treatment, then, do those philosophers deserve, who would deprive these noble and delightful scenes of all REALITY? |
| 4724 | What tulip do you speak of? |
| 4724 | What would you have? |
| 4724 | What you would say then is that the red and yellow are coexistent with the extension; is it not? |
| 4724 | What? |
| 4724 | Whatever therefore agrees to real sound, may with truth be attributed to motion? |
| 4724 | When a pin pricks your finger, doth it not rend and divide the fibres of your flesh? |
| 4724 | When is a thing shewn to be impossible? |
| 4724 | When is the mind said to be active? |
| 4724 | When, therefore, you say all ideas are occasioned by impressions in the brain, do you conceive this brain or no? |
| 4724 | When, therefore, you speak of the existence of Matter, you have not any notion in your mind? |
| 4724 | Whence comes it then that your thoughts are directed to the Roman emperor, and his are not? |
| 4724 | Whether doth doubting consist in embracing the affirmative or negative side of a question? |
| 4724 | Which are material objects in themselves-- perceptible or imperceptible? |
| 4724 | Why is not the same figure, and other sensible qualities, perceived all manner of ways? |
| 4724 | Why not, Philonous? |
| 4724 | Will you tell me I do not really know what fire or water is? |
| 4724 | Would you think this reasonable? |
| 4724 | You acknowledge then that you can not possibly conceive how any one corporeal sensible thing should exist otherwise than in the mind? |
| 4724 | You are still then of opinion that EXTENSION and FIGURES are inherent in external unthinking substances? |
| 4724 | You are then in these respects altogether passive? |
| 4724 | You are then of opinion it is made up of unknown parts, that it hath unknown motions, and an unknown shape? |
| 4724 | and why should we use a microscope the better to discover the true nature of a body, if it were discoverable to the naked eye? |
| 4724 | and yet, are they able to comprehend how one body should move another? |
| 4724 | are not the fields covered with a delightful verdure? |
| 4724 | are then the beautiful red and purple we see on yonder clouds really in them? |
| 4724 | are you then in that sceptical state of suspense, between affirming and denying? |
| 4724 | how shall we distinguish these apparent colours from real? |
| 4724 | is it as your legs support your body? |
| 4724 | is it not an easy matter to consider extension and motion by themselves, abstracted from all other sensible qualities? |
| 4724 | is sound then a sensation? |
| 4724 | is there anything visible but what we perceive by sight? |
| 4724 | must we suppose they are all stark blind? |
| 4724 | of ideas? |
| 4724 | of unknown quiddities, of occasions, or SUBSTRATUM? |
| 4724 | or have you since seen cause to change your opinion? |
| 4724 | or is it possible it should have all the marks of a true opinion and yet be false? |
| 4724 | or is not the idea of extension necessarily included in SPREADING? |
| 4724 | or were they given to men alone for this end? |
| 4724 | or where is the evidence that extorts the belief of Matter? |
| 4724 | or, is any more than this necessary in order to conceive the creation? |
| 4724 | or, is it something distinct from their being perceived, and that bears no relation to the mind? |
| 4724 | sensible or intelligible? |
| 4724 | the greatest as well as the least? |
| 4724 | the object of the senses? |
| 4724 | to the hearing? |
| 4724 | to wit, whether what is perceived by different persons may yet have the term SAME applied to it? |
| 4724 | who ever thought it was? |
| 1687 | ''And can they hear the dialogue?'' |
| 1687 | ''And do you suppose the individual to partake of the whole, or of the part?'' |
| 1687 | ''And of human beings like ourselves, of water, fire, and the like?'' |
| 1687 | ''And what kind of discipline would you recommend?'' |
| 1687 | ''And who will answer me? |
| 1687 | ''And would you like to say that the ideas are really divisible and yet remain one?'' |
| 1687 | ''And would you make abstract ideas of the just, the beautiful, the good?'' |
| 1687 | ''And would you say that each man is covered by the whole sail, or by a part only?'' |
| 1687 | ''But how can individuals participate in ideas, except in the ways which I have mentioned?'' |
| 1687 | ''But must not the thought be of something which is the same in all and is the idea? |
| 1687 | ''How do you mean?'' |
| 1687 | ''I quite believe you,''said Socrates;''but will you answer me a question? |
| 1687 | ''If God is, what follows? |
| 1687 | ''In the same sort of way,''said Parmenides,''as a sail, which is one, may be a cover to many-- that is your meaning?'' |
| 1687 | ''Then how do you know that there are things in themselves?'' |
| 1687 | ''Then the beautiful and the good in their own nature are unknown to us?'' |
| 1687 | ''Then the ideas have parts, and the objects partake of a part of them only?'' |
| 1687 | ''Then will you, Zeno?'' |
| 1687 | ''Welcome, Cephalus: can we do anything for you in Athens?'' |
| 1687 | ''What difficulty?'' |
| 1687 | ''What is that?'' |
| 1687 | ''Why not of the whole?'' |
| 1687 | ''Yet if these difficulties induce you to give up universal ideas, what becomes of the mind? |
| 1687 | Again, how far can one touch itself and the others? |
| 1687 | Again, is the not- one part of the one; or rather, would it not in that case partake of the one? |
| 1687 | Again, let us conceive of a one which by an effort of abstraction we separate from being: will this abstract one be one or many? |
| 1687 | Again, of the parts of the one, if it is-- I mean being and one-- does either fail to imply the other? |
| 1687 | Again, the like is opposed to the unlike? |
| 1687 | Am I not right? |
| 1687 | And a multitude implies a number larger than one? |
| 1687 | And all the parts are contained by the whole? |
| 1687 | And all these others we shall affirm to be parts of the whole and of the one, which, as soon as the end is reached, has become whole and one? |
| 1687 | And also in other things? |
| 1687 | And also of one? |
| 1687 | And are not things of a different kind also other in kind? |
| 1687 | And are not things other in kind unlike? |
| 1687 | And as it becomes one and many, must it not inevitably experience separation and aggregation? |
| 1687 | And because having limits, also having extremes? |
| 1687 | And being of equal parts with itself, it will be numerically equal to itself; and being of more parts, more, and being of less, less than itself? |
| 1687 | And being one and many and in process of becoming and being destroyed, when it becomes one it ceases to be many, and when many, it ceases to be one? |
| 1687 | And can that which has no participation in being, either assume or lose being? |
| 1687 | And can there be individual thoughts which are thoughts of nothing? |
| 1687 | And can you think of anything else which is between them other than equality? |
| 1687 | And change is motion-- we may say that? |
| 1687 | And could we hear it? |
| 1687 | And did we not mean by becoming, and being destroyed, the assumption of being and the loss of being? |
| 1687 | And do not''will be,''''will become,''''will have become,''signify a participation of future time? |
| 1687 | And do we not say that the others being other than the one are not one and have no part in the one? |
| 1687 | And do you remember that the older becomes older than that which becomes younger? |
| 1687 | And does this strange thing in which it is at the time of changing really exist? |
| 1687 | And each kind of absolute knowledge will answer to each kind of absolute being? |
| 1687 | And greatness and smallness always stand apart? |
| 1687 | And has not- being also, if it is not? |
| 1687 | And have we not already shown that it can not be in anything? |
| 1687 | And if I speak of being and the other, or of the one and the other,--in any such case do I not speak of both? |
| 1687 | And if all number participates in being, every part of number will also participate? |
| 1687 | And if any one of them is wanting to anything, will that any longer be a whole? |
| 1687 | And if each of them is one, then by the addition of any one to any pair, the whole becomes three? |
| 1687 | And if neither more nor less, then in a like degree? |
| 1687 | And if the world partakes in the ideas, and the ideas are thoughts, must not all things think? |
| 1687 | And if there are not two, there is no contact? |
| 1687 | And if there are two there must also be twice, and if there are three there must be thrice; that is, if twice one makes two, and thrice one three? |
| 1687 | And if there be such a thing as participation in absolute knowledge, no one is more likely than God to have this most exact knowledge? |
| 1687 | And if they are unlike the one, that which they are unlike will clearly be unlike them? |
| 1687 | And if this is so, does any number remain which has no necessity to be? |
| 1687 | And if to the two a third be added in due order, the number of terms will be three, and the contacts two? |
| 1687 | And in either case, the one would be many, and not one? |
| 1687 | And in such particles the others will be other than one another, if others are, and the one is not? |
| 1687 | And in that it was other it was shown to be like? |
| 1687 | And in this way, the one, if it has being, has turned out to be many? |
| 1687 | And inequality implies greatness and smallness? |
| 1687 | And is each of these parts-- one and being-- to be simply called a part, or must the word''part''be relative to the word''whole''? |
| 1687 | And is it or does it become a longer time than itself or an equal time with itself? |
| 1687 | And is not time always moving forward? |
| 1687 | And is not''other''a name given to a thing? |
| 1687 | And is the one a part of itself? |
| 1687 | And it is older( is it not?) |
| 1687 | And it will also be like and unlike itself and the others? |
| 1687 | And it would seem that number can be predicated of them if each of them appears to be one, though it is really many? |
| 1687 | And may not all things partake of both opposites, and be both like and unlike, by reason of this participation?--Where is the wonder? |
| 1687 | And must not that which is correctly called both, be also two? |
| 1687 | And not having the same measures, the one can not be equal either with itself or with another? |
| 1687 | And of two things how can either by any possibility not be one? |
| 1687 | And parts, as we affirm, have relation to a whole? |
| 1687 | And sameness has been shown to be of a nature distinct from oneness? |
| 1687 | And shall we say that the lesser or the greater is the first to come or to have come into existence? |
| 1687 | And since we affirm that we speak truly, we must also affirm that we say what is? |
| 1687 | And since we have at this moment opinion and knowledge and perception of the one, there is opinion and knowledge and perception of it? |
| 1687 | And so all being, whatever we think of, must be broken up into fractions, for a particle will have to be conceived of without unity? |
| 1687 | And so the one, if it is, must be infinite in multiplicity? |
| 1687 | And so the other things will be younger than the one, and the one older than other things? |
| 1687 | And so when he says''If one is not''he clearly means, that what''is not''is other than all others; we know what he means-- do we not? |
| 1687 | And surely there can not be a time in which a thing can be at once neither in motion nor at rest? |
| 1687 | And that is the one? |
| 1687 | And that which contains, is a limit? |
| 1687 | And that which has parts will be as many as the parts are? |
| 1687 | And that which is ever in the same, must be ever at rest? |
| 1687 | And that which is of the same age, is neither older nor younger? |
| 1687 | And that which is older is older than that which is younger? |
| 1687 | And that which is older, must always be older than something which is younger? |
| 1687 | And the absolute natures or kinds are known severally by the absolute idea of knowledge? |
| 1687 | And the assuming of being is what you would call becoming? |
| 1687 | And the one has been proved both to be and not to be? |
| 1687 | And the one is all its parts, and neither more nor less than all? |
| 1687 | And the one is other than the others in the same degree that the others are other than it, and neither more nor less? |
| 1687 | And the one is the whole? |
| 1687 | And the one was also shown to be the same with the others? |
| 1687 | And the other to the same? |
| 1687 | And the relinquishing of being you would call destruction? |
| 1687 | And the straight is that of which the centre intercepts the view of the extremes? |
| 1687 | And there is and was and will be something which is in relation to it and belongs to it? |
| 1687 | And there will seem to be odd and even among them, which will also have no reality, if one is not? |
| 1687 | And therefore is and is not in the same state? |
| 1687 | And therefore neither smallness, nor greatness, nor equality, can be attributed to it? |
| 1687 | And therefore not other than itself? |
| 1687 | And therefore other things can neither be like or unlike, the same, or different in relation to it? |
| 1687 | And they are unequal to an unequal? |
| 1687 | And things that are not equal are unequal? |
| 1687 | And three are odd, and two are even? |
| 1687 | And thus the one can neither be the same, nor other, either in relation to itself or other? |
| 1687 | And to be the same with the others is the opposite of being other than the others? |
| 1687 | And we have not got the idea of knowledge? |
| 1687 | And we said that it could not be in itself, and could not be in other? |
| 1687 | And we surely can not say that what is truly one has parts? |
| 1687 | And what are its relations to other things? |
| 1687 | And what are the relations of the one to the others? |
| 1687 | And what is a whole? |
| 1687 | And what is the nature of this exercise, Parmenides, which you would recommend? |
| 1687 | And what of that? |
| 1687 | And what shall be our first hypothesis, if I am to attempt this laborious pastime? |
| 1687 | And when being in motion it rests, and when being at rest it changes to motion, it can surely be in no time at all? |
| 1687 | And when it becomes greater or less or equal it must grow or diminish or be equalized? |
| 1687 | And when two things are alike, must they not partake of the same idea? |
| 1687 | And when we put them together shortly, and say''One is,''that is equivalent to saying,''partakes of being''? |
| 1687 | And when we say that a thing is not, do we mean that it is not in one way but is in another? |
| 1687 | And when you say it once, you mention that of which it is the name? |
| 1687 | And whenever it becomes like and unlike it must be assimilated and dissimilated? |
| 1687 | And who will answer me? |
| 1687 | And will not all things that are not one, be other than the one, and the one other than the not- one? |
| 1687 | And will not knowledge-- I mean absolute knowledge-- answer to absolute truth? |
| 1687 | And will not that of which the two partake, and which makes them alike, be the idea itself? |
| 1687 | And will not the something which is apprehended as one and the same in all, be an idea? |
| 1687 | And will not the things which participate in the one, be other than it? |
| 1687 | And will there not be many particles, each appearing to be one, but not being one, if one is not? |
| 1687 | And would you make an idea of man apart from us and from all other human creatures, or of fire and water? |
| 1687 | And would you say that the whole sail includes each man, or a part of it only, and different parts different men? |
| 1687 | And yet, surely, the one was shown to have parts; and if parts, then a beginning, middle and end? |
| 1687 | And you may say the name once or oftener? |
| 1687 | And''is,''or''becomes,''signifies a participation of present time? |
| 1687 | And, further, if not moved in any way, it will not be altered in any way? |
| 1687 | And, indeed, the very supposition of this is absurd, for how can that which is, be devoid of being? |
| 1687 | Because every part is part of a whole; is it not? |
| 1687 | But are there any modes of partaking of being other than these? |
| 1687 | But as I must attempt this laborious game, what shall be the subject? |
| 1687 | But as to its becoming older and younger than the others, and the others than the one, and neither older nor younger, what shall we say? |
| 1687 | But can all this be true about the one? |
| 1687 | But can all this be true? |
| 1687 | But can anything which is in a certain state not be in that state without changing? |
| 1687 | But can it partake of being when not partaking of being, or not partake of being when partaking of being? |
| 1687 | But can one be in many places and yet be a whole? |
| 1687 | But can smallness be equal to anything or greater than anything, and have the functions of greatness and equality and not its own functions? |
| 1687 | But does one partake of time? |
| 1687 | But for that which partakes of nothing to partake of two things was held by us to be impossible? |
| 1687 | But having no parts, it will be neither straight nor round? |
| 1687 | But how can not- being, which is nowhere, move or change, either from one place to another or in the same place? |
| 1687 | But how can that which does not partake of sameness, have either the same measures or have anything else the same? |
| 1687 | But if anything is other than anything, will it not be other than other? |
| 1687 | But if it be not altered it can not be moved? |
| 1687 | But if it becomes or is for an equal time with itself, it is of the same age with itself? |
| 1687 | But if it is at all and so long as it is, it must be one, and can not be none? |
| 1687 | But if one is, and both odd and even numbers are implied in one, must not every number exist? |
| 1687 | But if one is, what happens to the others, which in the first place are not one, yet may partake of one in a certain way? |
| 1687 | But if one is, what will happen to the others-- is not that also to be considered? |
| 1687 | But if the one moved in place, must it not either move round and round in the same place, or from one place to another? |
| 1687 | But if the one neither suffers alteration, nor turns round in the same place, nor changes place, can it still be capable of motion? |
| 1687 | But if the whole is neither in one, nor in more than one, nor in all of the parts, it must be in something else, or cease to be anywhere at all? |
| 1687 | But if there be only one, and not two, there will be no contact? |
| 1687 | But if they are not other, either by reason of themselves or of the other, will they not altogether escape being other than one another? |
| 1687 | But is the contradiction also the final conclusion? |
| 1687 | But is the one other than one? |
| 1687 | But may not the ideas, asked Socrates, be thoughts only, and have no proper existence except in our minds, Parmenides? |
| 1687 | But neither can the one be in anything, as we affirm? |
| 1687 | But perhaps the motion of the one consists in change of place? |
| 1687 | But reflect:--Can one, in its entirety, be in many places at the same time? |
| 1687 | But since it is not equal to the others, neither can the others be equal to it? |
| 1687 | But since the one partakes of time, and partakes of becoming older and younger, must it not also partake of the past, the present, and the future? |
| 1687 | But surely if it is nowhere among what is, as is the fact, since it is not, it can not change from one place to another? |
| 1687 | But that which is never in the same place is never quiet or at rest? |
| 1687 | But that which is not admits of no attribute or relation? |
| 1687 | But the ideas themselves, as you admit, we have not, and can not have? |
| 1687 | But the one did not partake of those affections? |
| 1687 | But the one, as appears, never being affected otherwise, is never unlike itself or other? |
| 1687 | But then, again, a beginning and an end are the limits of everything? |
| 1687 | But then, that which contains must be other than that which is contained? |
| 1687 | But then, will God, having absolute knowledge, have a knowledge of human things? |
| 1687 | But to speak of the others implies difference-- the terms''other''and''different''are synonymous? |
| 1687 | But we said that things which are neither parts nor wholes of one another, nor other than one another, will be the same with one another:--so we said? |
| 1687 | But what do you say to a new point of view? |
| 1687 | But when do all these changes take place? |
| 1687 | But why do you ask?'' |
| 1687 | But why? |
| 1687 | But, again, assume the opposite hypothesis, that the one is not, and what is the consequence? |
| 1687 | But, again, the middle will be equidistant from the extremes; or it would not be in the middle? |
| 1687 | But, consider:--Are not the absolute same, and the absolute other, opposites to one another? |
| 1687 | But, surely, it ought to be one and not many? |
| 1687 | But, surely, that which is must always be somewhere? |
| 1687 | But, then, what is to become of philosophy? |
| 1687 | Can the one have come into being contrary to its own nature, or is that impossible? |
| 1687 | Can there be any other mode of participation? |
| 1687 | Do not the words''is not''signify absence of being in that to which we apply them? |
| 1687 | Do they participate in the ideas, or do they merely resemble them? |
| 1687 | Do you see my meaning? |
| 1687 | Do you see then, Socrates, how great is the difficulty of affirming the ideas to be absolute? |
| 1687 | Does not this hypothesis necessarily imply that one is of such a nature as to have parts? |
| 1687 | Does the one also partake of time? |
| 1687 | For all which reasons the one touches and does not touch itself and the others? |
| 1687 | For can anything be a whole without these three? |
| 1687 | Further, inasmuch as the parts are parts of a whole, the one, as a whole, will be limited; for are not the parts contained by the whole? |
| 1687 | Further, it must surely in a sort partake of being? |
| 1687 | Further-- is the one equal and unequal to itself and others? |
| 1687 | Here is the great though unconscious truth( shall we say?) |
| 1687 | How can he have ever persisted in them after seeing the fatal objections which might be urged against them? |
| 1687 | How can he have placed himself so completely without them? |
| 1687 | How can it? |
| 1687 | How can there be? |
| 1687 | How can they be? |
| 1687 | How can we conceive Him under the forms of time and space, who is out of time and space? |
| 1687 | How can we imagine His relation to the world or to ourselves? |
| 1687 | How could they investigate causes, when they had not as yet learned to distinguish between a cause and an end? |
| 1687 | How could they make any progress in the sciences without first arranging them? |
| 1687 | How could they? |
| 1687 | How do you mean? |
| 1687 | How do you mean? |
| 1687 | How do you mean? |
| 1687 | How do you mean? |
| 1687 | How get rid of such forms and see Him as He is? |
| 1687 | How is that? |
| 1687 | How is that? |
| 1687 | How is that? |
| 1687 | How is that? |
| 1687 | How not? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How so? |
| 1687 | How then can one, being of this nature, be either older or younger than anything, or have the same age with it? |
| 1687 | How then, without a word of explanation, could Plato assign to them the refutation of their own tenets? |
| 1687 | How, while mankind were disputing about universals, could they classify phenomena? |
| 1687 | How? |
| 1687 | How? |
| 1687 | I may take as an illustration the case of names: You give a name to a thing? |
| 1687 | If God is not, what follows?'' |
| 1687 | If it be co- extensive with the one it will be co- equal with the one, or if containing the one it will be greater than the one? |
| 1687 | If one is not, we ask what will happen in respect of one? |
| 1687 | If one is, being must be predicated of it? |
| 1687 | If one is, he said, the one can not be many? |
| 1687 | If then it be neither other, nor a whole, nor a part in relation to itself, must it not be the same with itself? |
| 1687 | If there are three and twice, there is twice three; and if there are two and thrice, there is thrice two? |
| 1687 | If, then, smallness is present in the one it will be present either in the whole or in a part of the whole? |
| 1687 | In all that you say have you any other purpose except to disprove the being of the many? |
| 1687 | In the first place, the others will not be one? |
| 1687 | In this way-- you may speak of being? |
| 1687 | In what way? |
| 1687 | In what way? |
| 1687 | In what way? |
| 1687 | Is it or does it become older or younger than they? |
| 1687 | Is it or does it become older or younger than they? |
| 1687 | Is not that true? |
| 1687 | Is that your meaning, or have I misunderstood you? |
| 1687 | Is there a difference only, or rather are not the two expressions-- if the one is not, and if the not one is not, entirely opposed? |
| 1687 | Is there any of these which is a part of being, and yet no part? |
| 1687 | Is this true of becoming as well as being? |
| 1687 | It can not therefore experience the sort of motion which is change of nature? |
| 1687 | It is otherwise with the objection which follows: How are we to bridge the chasm between human truth and absolute truth, between gods and men? |
| 1687 | Just as in a picture things appear to be all one to a person standing at a distance, and to be in the same state and alike? |
| 1687 | Let us see:--Must not the being of one be other than one? |
| 1687 | May we say, in Platonic language, that we still seem to see vestiges of a track which has not yet been taken? |
| 1687 | Must it not be of a single something, which the thought recognizes as attaching to all, being a single form or nature? |
| 1687 | Must not the one be distinct from the others, and the others from the one? |
| 1687 | Nor as like or unlike? |
| 1687 | Nor can it turn on the same spot, for it nowhere touches the same, for the same is, and that which is not can not be reckoned among things that are? |
| 1687 | Nor can knowledge, or opinion, or perception, or expression, or name, or any other thing that is, have any concern with it? |
| 1687 | Nor can we say that it stands, if it is nowhere; for that which stands must always be in one and the same spot? |
| 1687 | Nor is there any existing thing which can be attributed to it; for if there had been, it would partake of being? |
| 1687 | Nor yet likeness nor difference, either in relation to itself or to others? |
| 1687 | Now that which is unmoved must surely be at rest, and that which is at rest must stand still? |
| 1687 | Now there can not possibly be anything which is not included in the one and the others? |
| 1687 | Of something which is or which is not? |
| 1687 | Once more, Is one equal and unequal to itself and the others? |
| 1687 | Once more, can one be older or younger than itself or other? |
| 1687 | Once more, if one is not, what becomes of the others? |
| 1687 | Once more, let us ask the question, If one is not, what happens in regard to one? |
| 1687 | Once more, let us inquire, If the one is not, and the others of the one are, what follows? |
| 1687 | One then, as would seem, is neither at rest nor in motion? |
| 1687 | One, then, alone is one, and two do not exist? |
| 1687 | Or can thought be without thought?'' |
| 1687 | Other means other than other, and different, different from the different? |
| 1687 | Parmenides proceeded: And would you also make absolute ideas of the just and the beautiful and the good, and of all that class? |
| 1687 | Secondly, the others differ from it, or it could not be described as different from the others? |
| 1687 | Shall I begin with myself, and take my own hypothesis the one? |
| 1687 | Shall I propose the youngest? |
| 1687 | Shall I propose the youngest? |
| 1687 | Shall we say as of being so also of becoming, or otherwise? |
| 1687 | Since it is not a part in relation to itself it can not be related to itself as whole to part? |
| 1687 | Since then what is partakes of not- being, and what is not of being, must not the one also partake of being in order not to be? |
| 1687 | So that the other is not the same-- either with the one or with being? |
| 1687 | Suppose the first; it will be either co- equal and co- extensive with the whole one, or will contain the one? |
| 1687 | The expression''is not''implies negation of being:--do we mean by this to say that a thing, which is not, in a certain sense is? |
| 1687 | The one itself, then, having been broken up into parts by being, is many and infinite? |
| 1687 | The one then, being of this nature, is of necessity both at rest and in motion? |
| 1687 | The one then, since it in no way is, can not have or lose or assume being in any way? |
| 1687 | The one was shown to be in itself which was a whole? |
| 1687 | The one, then, becoming and being the same time with itself, neither is nor becomes older or younger than itself? |
| 1687 | The one, then, will be equal to and greater and less than itself and the others? |
| 1687 | The theory, then, that other things participate in the ideas by resemblance, has to be given up, and some other mode of participation devised? |
| 1687 | The thought must be of something? |
| 1687 | Then I will begin again, and ask: If one is not, what are the consequences? |
| 1687 | Then being is distributed over the whole multitude of things, and nothing that is, however small or however great, is devoid of it? |
| 1687 | Then can the motion of the one be in place? |
| 1687 | Then do you think that the whole idea is one, and yet, being one, is in each one of the many? |
| 1687 | Then each individual partakes either of the whole of the idea or else of a part of the idea? |
| 1687 | Then everything which is and is not in a certain state, implies change? |
| 1687 | Then if one is not, the others neither are, nor can be conceived to be either one or many? |
| 1687 | Then if one is, number must also be? |
| 1687 | Then if the one is neither greater nor less than the others, it can not either exceed or be exceeded by them? |
| 1687 | Then in respect of any kind of motion the one is immoveable? |
| 1687 | Then in what way, Socrates, will all things participate in the ideas, if they are unable to participate in them either as parts or wholes? |
| 1687 | Then it can not be like another, or like itself? |
| 1687 | Then it can not move by changing place? |
| 1687 | Then it does not partake of time, and is not in any time? |
| 1687 | Then it has the greatest number of parts? |
| 1687 | Then it is never in the same? |
| 1687 | Then it is not altered at all; for if it were it would become and be destroyed? |
| 1687 | Then it will not be the same with other, or other than itself? |
| 1687 | Then its coming into being in anything is still more impossible; is it not? |
| 1687 | Then let us begin again, and ask, If one is, what must be the affections of the others? |
| 1687 | Then may we not sum up the argument in a word and say truly: If one is not, then nothing is? |
| 1687 | Then neither does the one touch the others, nor the others the one, if there is no contact? |
| 1687 | Then none of the ideas are known to us, because we have no share in absolute knowledge? |
| 1687 | Then not by virtue of being one will it be other? |
| 1687 | Then not only the one which has being is many, but the one itself distributed by being, must also be many? |
| 1687 | Then now we have spoken of either of them? |
| 1687 | Then one can not be anywhere, either in itself or in another? |
| 1687 | Then one can not be older or younger, or of the same age, either with itself or with another? |
| 1687 | Then one is never in the same place? |
| 1687 | Then shall we say that the one, being in this relation to the not- one, is the same with it? |
| 1687 | Then since the one becomes older than itself, it becomes younger at the same time? |
| 1687 | Then smallness can not be in the whole of one, but, if at all, in a part only? |
| 1687 | Then that which becomes older than itself must also, at the same time, become younger than itself? |
| 1687 | Then that which has greatness and smallness also has equality, which lies between them? |
| 1687 | Then that which is one is both a whole and has a part? |
| 1687 | Then the inference is that it would touch both? |
| 1687 | Then the least is the first? |
| 1687 | Then the nature of the beautiful in itself, and of the good in itself, and all other ideas which we suppose to exist absolutely, are unknown to us? |
| 1687 | Then the one always both is and becomes older and younger than itself? |
| 1687 | Then the one and the others are never in the same? |
| 1687 | Then the one attaches to every single part of being, and does not fail in any part, whether great or small, or whatever may be the size of it? |
| 1687 | Then the one being always itself in itself and other, must always be both at rest and in motion? |
| 1687 | Then the one can never be so affected as to be the same either with another or with itself? |
| 1687 | Then the one can not have parts, and can not be a whole? |
| 1687 | Then the one can not possibly partake of being? |
| 1687 | Then the one can not touch itself any more than it can be two? |
| 1687 | Then the one has been shown to be at once in itself and in another? |
| 1687 | Then the one if it has being is one and many, whole and parts, having limits and yet unlimited in number? |
| 1687 | Then the one is always becoming older than itself, since it moves forward in time? |
| 1687 | Then the one is not at all? |
| 1687 | Then the one is younger than itself, when in becoming older it reaches the present? |
| 1687 | Then the one must have likeness to itself? |
| 1687 | Then the one partakes of inequality, and in respect of this the others are unequal to it? |
| 1687 | Then the one that is not has no condition of any kind? |
| 1687 | Then the one that is not is altered and is not altered? |
| 1687 | Then the one that is not, since it in no way partakes of being, neither perishes nor becomes? |
| 1687 | Then the one that is not, stands still, and is also in motion? |
| 1687 | Then the one was and is and will be, and was becoming and is becoming and will become? |
| 1687 | Then the one will be equal both to itself and the others? |
| 1687 | Then the one will be other than the others? |
| 1687 | Then the one will have unlikeness in respect of which the others are unlike it? |
| 1687 | Then the one will never be either like or unlike itself or other? |
| 1687 | Then the one will not be in the others as a whole, nor as part, if it be separated from the others, and has no parts? |
| 1687 | Then the one will partake of figure, either rectilinear or round, or a union of the two? |
| 1687 | Then the one would have parts and would be many, if it partook either of a straight or of a circular form? |
| 1687 | Then the one, being moved, is altered? |
| 1687 | Then the one, being of this nature, can not be in time at all; for must not that which is in time, be always growing older than itself? |
| 1687 | Then the one, having neither beginning nor end, is unlimited? |
| 1687 | Then the one, if it is not, can not turn in that in which it is not? |
| 1687 | Then the one, if it is not, clearly has being? |
| 1687 | Then the one, if it is to touch itself, ought to be situated next to itself, and occupy the place next to that in which itself is? |
| 1687 | Then the one, if of such a nature, has greatness and smallness? |
| 1687 | Then the one, since it partakes of being, partakes of time? |
| 1687 | Then the one, which is not, partakes, as would appear, of greatness and smallness and equality? |
| 1687 | Then the other will never be either in the not- one, or in the one? |
| 1687 | Then the others are both like and unlike themselves and one another? |
| 1687 | Then the others are neither one nor two, nor are they called by the name of any number? |
| 1687 | Then the others neither are nor contain two or three, if entirely deprived of the one? |
| 1687 | Then there is always something between them? |
| 1687 | Then there is no name, nor expression, nor perception, nor opinion, nor knowledge of it? |
| 1687 | Then there is no way in which the others are one, or have in themselves any unity? |
| 1687 | Then there is no way in which the others can partake of the one, if they do not partake either in whole or in part? |
| 1687 | Then they are separated from each other? |
| 1687 | Then they have no number, if they have no one in them? |
| 1687 | Then we can not suppose that there is anything different from them in which both the one and the others might exist? |
| 1687 | Then we must say that the one which is not never stands still and never moves? |
| 1687 | Then we will begin at the beginning:--If one is, can one be, and not partake of being? |
| 1687 | Then will the same ever be in the other, or the other in the same? |
| 1687 | Then will they not appear to be like and unlike? |
| 1687 | Then will you, Zeno? |
| 1687 | Then would you like to say, Socrates, that the one idea is really divisible and yet remains one? |
| 1687 | Then, if the individuals of the pair are together two, they must be severally one? |
| 1687 | Then, if the one is to remain one, it will not be a whole, and will not have parts? |
| 1687 | Then, if there are to be others, there is something than which they will be other? |
| 1687 | Then, in either case, the one would be made up of parts; both as being a whole, and also as having parts? |
| 1687 | Then, in so far as the one that is not is moved, it is altered, but in so far as it is not moved, it is not altered? |
| 1687 | Then, that which is not can not be, or in any way participate in being? |
| 1687 | There are two, and twice, and therefore there must be twice two; and there are three, and there is thrice, and therefore there must be thrice three? |
| 1687 | There is a natural realism which says,''Can there be a word devoid of meaning, or an idea which is an idea of nothing?'' |
| 1687 | There is an ethical universal or idea, but is there also a universal of physics?--of the meanest things in the world as well as of the greatest? |
| 1687 | They do so then as multitudes in which the one is not present? |
| 1687 | Thus the one that is not has been shown to have motion also, because it changes from being to not- being? |
| 1687 | Thus, then, as appears, the one will be other than itself? |
| 1687 | Thus, then, the one becomes older as well as younger than itself? |
| 1687 | Two things, then, at the least are necessary to make contact possible? |
| 1687 | We mean to say, that being has not the same significance as one? |
| 1687 | We say that the one partakes of being and therefore it is? |
| 1687 | We say that we have to work out together all the consequences, whatever they may be, which follow, if the one is? |
| 1687 | Welcome, Cephalus, said Adeimantus, taking me by the hand; is there anything which we can do for you in Athens? |
| 1687 | Well, and do we suppose that one can be older, or younger than anything, or of the same age with it? |
| 1687 | Well, and if nothing should be attributed to it, can other things be attributed to it? |
| 1687 | Well, and must not a beginning or any other part of the one or of anything, if it be a part and not parts, being a part, be also of necessity one? |
| 1687 | Well, and ought we not to consider next what will be the consequence if the one is not? |
| 1687 | Well, and when I speak of being and one, I speak of them both? |
| 1687 | Well, but do not the expressions''was,''and''has become,''and''was becoming,''signify a participation of past time? |
| 1687 | Well, said Parmenides, and what do you say of another question? |
| 1687 | Well, then, if anything be other than anything, will it not be other than that which is other? |
| 1687 | What difficulty? |
| 1687 | What direction? |
| 1687 | What do you mean, Parmenides? |
| 1687 | What do you mean? |
| 1687 | What do you mean? |
| 1687 | What do you mean? |
| 1687 | What is it? |
| 1687 | What is the meaning of the hypothesis-- If the one is not; is there any difference between this and the hypothesis-- If the not one is not? |
| 1687 | What may that be? |
| 1687 | What of that? |
| 1687 | What question? |
| 1687 | What thing? |
| 1687 | What would you say of another question? |
| 1687 | What? |
| 1687 | When does motion become rest, or rest motion? |
| 1687 | When then does it change; for it can not change either when at rest, or when in motion, or when in time? |
| 1687 | Whenever, then, you use the word''other,''whether once or oftener, you name that of which it is the name, and to no other do you give the name? |
| 1687 | Where shall I begin? |
| 1687 | Whither shall we turn, if the ideas are unknown? |
| 1687 | Why not, Parmenides? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why not? |
| 1687 | Why so? |
| 1687 | Why, because the round is that of which all the extreme points are equidistant from the centre? |
| 1687 | Yes, he said, and the name of our brother, Antiphon; but why do you ask? |
| 1687 | Yet once more; if one is not, what becomes of the others? |
| 1687 | You mean to say, that if I were to spread out a sail and cover a number of men, there would be one whole including many-- is not that your meaning? |
| 1687 | and consider the consequences which follow on the supposition either of the being or of the not- being of one? |
| 1687 | and is this your own distinction?'' |
| 1687 | and when more than once, is it something else which you mention? |
| 1687 | and where are the reasoning and reflecting powers? |
| 1687 | for the one is not being, but, considered as one, only partook of being? |
| 1687 | for the same whole can not do and suffer both at once; and if so, one will be no longer one, but two? |
| 1687 | is the one wanting to being, or being to the one? |
| 1687 | or do we mean absolutely to deny being of it? |
| 1687 | or do we mean, absolutely, that what is not has in no sort or way or kind participation of being? |
| 1687 | or must it always be the same thing of which you speak, whether you utter the name once or more than once? |
| 1687 | or of the same age with itself or other? |
| 1687 | would not that of which no part is wanting be a whole? |
| 17490 | A merchant,replied Nicomachides,"knows how to get money as well as he; and does it follow from thence that he is fit to be a general?" |
| 17490 | And are not they, who behave themselves unworthily, the same as they who know not how to behave themselves? |
| 17490 | And are not weakly children bad ones? |
| 17490 | And are not,continued Socrates,"oatmeal, bread, the clothes of men and women, cassocks, coats, and other the like manufactures, things very useful?" |
| 17490 | And are you an honest man? |
| 17490 | And are you surprised at it? |
| 17490 | And as for wisdom,pursued Socrates,"what shall we say it is? |
| 17490 | And because they are free and your relations,said Socrates,"do you think they ought to do nothing but eat and sleep? |
| 17490 | And can not the pencil imitate all this likewise? |
| 17490 | And do not the persons at your house know how to make any of these things? |
| 17490 | And do they who do what the laws command, do what is just? |
| 17490 | And do they who live as they ought live well? |
| 17490 | And do they,said Socrates,"who live together according to those laws, live as they ought?" |
| 17490 | And do you believe,said Socrates,"that it is in the power of a man to know everything?" |
| 17490 | And do you know any men who do otherwise than they believe they ought to do? |
| 17490 | And do you know,said Socrates,"why they are called so?" |
| 17490 | And do you think it possible,said Socrates,"to know what a democracy or popular State is without knowing what the people is?" |
| 17490 | And do you think, you fool,added Socrates,"that kisses of love are not venomous, because you perceive not the poison? |
| 17490 | And do you think,replied Socrates,"that the good and the beautiful are different? |
| 17490 | And do you think,said Socrates,"that the gods make laws that are unjust?" |
| 17490 | And does he who knows how to live well with men understand well how to govern his affairs? |
| 17490 | And does not every man behave himself as he believes he ought to do? |
| 17490 | And doing wrong to one''s neighbour? |
| 17490 | And have you any knowledge in those things, too? |
| 17490 | And he who serves the gods as he ought is pious? |
| 17490 | And how can a man be happy without them? |
| 17490 | And how can it be that the things which compose good fortune should not be infallibly good? |
| 17490 | And how did he find himself upon the road? |
| 17490 | And how do you know,pursued Hippias,"that they will have bad children? |
| 17490 | And how is it possible that two beautiful things should be contrary one to the other? |
| 17490 | And how much longer,said Socrates,"do you think you shall be able to work for your living?" |
| 17490 | And how shall I be able to make them sensible of this? |
| 17490 | And if one of them were sick, would you take care of him, and send for physicians to endeavour to save his life? |
| 17490 | And if there be any art that teaches to overcome our enemies, to which of the two is it rather reasonable to teach it? |
| 17490 | And if you had been to carry what he did, what would have become of you? |
| 17490 | And if you were travelling with any man, either by sea or land, would you count it a matter of indifference whether you were loved by him or not? |
| 17490 | And if you would engage him to take care of your affairs in your absence on a journey, what would you do? |
| 17490 | And if you would have a foreigner entertain you in his family when you come into his country, what method would you take? |
| 17490 | And is it not likely to be true that the cause of the contrary effects is good? |
| 17490 | And is it not likewise commanded everywhere to honour one''s father and mother? |
| 17490 | And is it not true,continued Socrates,"that he who knows one way of serving the gods believes there is no better a way than his?" |
| 17490 | And is this all? |
| 17490 | And is what the populace decree, without the concurrence of the chiefs, to be counted a violence likewise, and not a law? |
| 17490 | And selling of free persons into slavery? |
| 17490 | And shall we write none of all these,said Socrates,"under the head of justice?" |
| 17490 | And tell me,added Alcibiades,"do they ordain to do what is good, or what is ill?" |
| 17490 | And they who do what is just are just likewise? |
| 17490 | And what are they who fear what is not to be feared? |
| 17490 | And what have you seen him do,said Xenophon,"that gives you reason to speak thus of him?" |
| 17490 | And what is the people? |
| 17490 | And what is this punishment,said Hippias,"which it is impossible for fathers, who marry with their own children, to avoid?" |
| 17490 | And what means must I use to persuade you? |
| 17490 | And what say you of courage? |
| 17490 | And what say you,pursued Socrates,"to the Senate of the Areopagus; are they not all of them persons of great worth? |
| 17490 | And what the chief citizens ordain, without procuring the consent of the greater number, is that likewise a violence? |
| 17490 | And when a man knows what he ought to do, do you think he believes that he ought not to do it? |
| 17490 | And when can it ever happen,said Euthydemus,"that health is the cause of any ill, and sickness the cause of any good?" |
| 17490 | And when he circumvents his enemies in the war, does he not do well? |
| 17490 | And when he ravages their land, and takes away their cattle and their corn, does he not do justly? |
| 17490 | And where can one learn these words? |
| 17490 | And wherein have you observed this capacity in me? |
| 17490 | And which is the best? |
| 17490 | And which is the worst of all slaveries? |
| 17490 | And who is a pious man? |
| 17490 | And will he not be careful how he does otherwise? |
| 17490 | And will you not have an eye likewise on the troopers? |
| 17490 | And would it not be the advantage of both to get the better of them? |
| 17490 | And you,replied Socrates,"how many crosses did you give her in your infancy by your continual bawling and importunate actions? |
| 17490 | Are there not some small animals whose bite is so venomous that it causes insufferable pain, and even the loss of the senses? |
| 17490 | Are they all like one another? |
| 17490 | As how? |
| 17490 | But can we, by this same way of comparison, judge of the nature of good? |
| 17490 | But do you believe it to be of use in occasions of little moment? |
| 17490 | But do you know no other charms? |
| 17490 | But do you not know,replied Socrates,"that some bodies are well- shaped and others not?" |
| 17490 | But have you seen men who are fit for nothing( for that is the question we speak of) get any friends of consequence? |
| 17490 | But have you,resumed Socrates,"thought on the means to make yourself obeyed? |
| 17490 | But he who serves the gods as the laws direct, serves them as he ought? |
| 17490 | But how can we be certain of all this,said Critobulus,"before we have tried him?" |
| 17490 | But if I let them see that I am most worthy to command, will that be sufficient to make them obey me? |
| 17490 | But supposing they do not dissuade us, how are we to take this precious prey? |
| 17490 | But tell me whether what is reputed beautiful for one thing has the same relation to another as to that to which it is proper? |
| 17490 | But what is that,said Socrates,"in comparison of the many other duties incumbent on a general? |
| 17490 | But what then is violence and injustice? |
| 17490 | But where,said Socrates,"will you find any employment in which a man is absolutely perfect, and altogether free from blame? |
| 17490 | But which of the two,said Socrates,"would you teach to leave eating before he was satisfied, to go about some earnest business?" |
| 17490 | But you said,replied Socrates,"that he who can read is more learned than he who can not read?" |
| 17490 | But, granting this to be as you say,added Euthydemus,"you will certainly allow good fortune to be a good?" |
| 17490 | But,continued Socrates,"if a man takes delight to eat his meat without bread, do you not take him to be, indeed, a flesh- eater?" |
| 17490 | But,continued Socrates,"who sees not of how great advantage this knowledge is to man, and how dangerous it is to be mistaken in this affair? |
| 17490 | But,said Critobulus,"when we have found a man worthy of our choice, how ought we to contract a friendship with him?" |
| 17490 | But,said Socrates,"he who acts justly is just, and he who acts unjustly is unjust?" |
| 17490 | Can you represent likewise,said Socrates,"what is most charming and most lovely in the person, I mean the inclination?" |
| 17490 | Did you not take notice,said Socrates,"that somewhere on the front of the temple there is this inscription,''KNOW THYSELF''?" |
| 17490 | Do not men sometimes cheat? |
| 17490 | Do not the very looks of men,replied Socrates,"confess either hatred or friendship?" |
| 17490 | Do not you think,said Socrates,"that the anger of a beast is much more difficult to support than that of a mother?" |
| 17490 | Do they not usually,said Charmidas,"laugh at those who speak best?" |
| 17490 | Do you believe likewise,continued Socrates,"that debauchery does not only hinder from doing good, but compels to do ill?" |
| 17490 | Do you believe that a man who is a slave to sensual pleasures, and finds himself incapable of doing good, enjoys his liberty? |
| 17490 | Do you believe that the same thing may be profitable to one and hurtful to another? |
| 17490 | Do you believe that they agree better among themselves? |
| 17490 | Do you consider what happens to you after you have kissed a beautiful face? 17490 Do you imagine,"said Socrates,"that he will be able to execute his office without speaking a word? |
| 17490 | Do you know, too, who are the rich? |
| 17490 | Do you mean anything that is good against hunger? |
| 17490 | Do you mean to be a reciter of heroic verses? |
| 17490 | Do you not know,pursued Socrates,"what the laws in a State are?" |
| 17490 | Do you think it of great advantage in dangers,continued Socrates,"not to perceive the peril we are in?" |
| 17490 | Do you think, then,added Socrates,"that it was all mankind that made them?" |
| 17490 | Do you think,added Socrates,"that any men are valiant in such occasions except they who know how to behave themselves in them?" |
| 17490 | Do you think,said Socrates,"that one may learn to be just and honest, as well as we learn to read and write?" |
| 17490 | Do you think,said Socrates,"that the same thing is profitable to all men?" |
| 17490 | Do your servants,said Socrates,"find any inconvenience in drinking it, or in bathing in it?" |
| 17490 | Have not both of them enemies? |
| 17490 | Have you never heard,continued Socrates,"of certain laws that are not written?" |
| 17490 | Have you never reflected, Euthydemus, on the great goodness of the Deity in giving to men whatever they want? |
| 17490 | Have you not read in Homer,answered Socrates,"what the Syrens said to enchant Ulysses? |
| 17490 | Have you not taken notice likewise that having need of nourishment, they supply us with it by the means of the earth? 17490 He, then, who keeps these laws will know how he ought to serve the gods?" |
| 17490 | He, then, who knows the laws that ought to be observed in the service of the gods, will serve them according to the laws? |
| 17490 | How do you mean? |
| 17490 | How do you show it? |
| 17490 | How, then,continued Socrates,"can you make a well- shaped suit of armour for an ill- shaped body?" |
| 17490 | I allow it,said Nicomachides;"but what will economy be good for when they are to come to blows?" |
| 17490 | I conjure you, then, to tell me,replied Socrates,"what is the first service that you desire to render the State?" |
| 17490 | I think, therefore,said Socrates,"ingratitude is a kind of injustice?" |
| 17490 | If a tyrant then ordain anything, will that be a law? |
| 17490 | If you desired that one of your friends should invite you to his feast when he offered a sacrifice, what course would you take? |
| 17490 | In our private capacity, likewise, how advantageous is it to obey the laws? 17490 In those ages, then, we ought not to get children?" |
| 17490 | In what do they who are educated in the art of government, which you seem to think a great happiness, differ from those who suffer through necessity? 17490 In what does this make consist?" |
| 17490 | Is it an excellent thing? |
| 17490 | Is it because they know not how to build a house, or to make shoes? |
| 17490 | Is it lawful,added Socrates,"to serve the gods in what manner we please?" |
| 17490 | Is it not likewise true,continued Socrates,"that he who obeys these ordinances does justly, and that he obeys them not does unjustly?" |
| 17490 | Is it not the same with what is beautiful? 17490 Is it not true that the Boeotians are not more numerous than the Athenians?" |
| 17490 | Is it possible,replied Socrates? |
| 17490 | Is it said of them because they are learned or because they are ignorant? |
| 17490 | Is it,continued Socrates,"warmer to drink than that of the temple of AEsculapius?" |
| 17490 | Is wisdom anything but what renders us wise? |
| 17490 | It follows, then, my dear Euthydemus,said Socrates,"that temperance is a very good thing?" |
| 17490 | It follows, then,said Socrates,"that every man is wise in what he knows?" |
| 17490 | It is likely I should? |
| 17490 | It is true,said he,"but how shall I gain that point of them?" |
| 17490 | It is very great,said Socrates;"for what can be more afflicting to men, who desire to have children than to have very bad ones?" |
| 17490 | It is, then, impossible,said Socrates,"to find a man who is wise in all things?" |
| 17490 | It were well you could do this,said Socrates,"but does not your office oblige you to have an eye on the horses and troopers?" |
| 17490 | Know you not,said Socrates,"that in all things men readily obey those whom they believe most capable? |
| 17490 | May not he,replied Socrates,"who knows how to do anything that is useful be said to know a trade?" |
| 17490 | Must not a younger brother give the precedency to the older? 17490 Must not both of them take care to employ every one in the business he is fit for? |
| 17490 | Nor are they either braver or stronger? |
| 17490 | Now, do you believe,said Socrates,"that some men obey the laws without knowing what the laws command?" |
| 17490 | Or for sore eyes? |
| 17490 | Ought you not likewise,replied Socrates,"to keep a man who were able to drive away all those that trouble you without cause?" |
| 17490 | Perhaps I might,said Charmidas;"but why do you ask me this question?" |
| 17490 | Perhaps,said Socrates,"it is because they understand not the trade of a smith?" |
| 17490 | Rather,said Socrates,"how can a man be happy with things that are the causes of so many misfortunes? |
| 17490 | Shall we own, then, that he does an act of justice? |
| 17490 | Shall we say, then, that they who behave themselves ill know how they ought to behave themselves? |
| 17490 | Since then you know the rank which either of these two sorts of men ought to hold, amongst which would you have us place you? |
| 17490 | Such, therefore, as indulge their lust in such untimely fruition will have very weakly children? |
| 17490 | Suppose he be so,said Socrates:"but be your own judge, and tell me, which of you two deserves rather to be punished for those faults?" |
| 17490 | Tell me further,continued Socrates,"is it lawful for men to behave themselves to one another as they please?" |
| 17490 | Tell me, Xenophon, what opinion have you hitherto had of Critobulus? 17490 Tell me, further,"said Socrates,"is it not an universal law to do good to those who have done good to us?" |
| 17490 | Tell me, then, in what consists the revenue of the State, and to how much it may amount? 17490 Tell me, then, who are the rich and who are the poor?" |
| 17490 | Tell me, then,continued Socrates,"how strong our forces are by sea and land, and how strong are our enemies?" |
| 17490 | Tell me,said Socrates,"can we know who are honest men by what they do, as we know what trade a man is of by his work?" |
| 17490 | Tell me,said he to Euthydemus,"what piety is?" |
| 17490 | Then a general,added the other,"ought to study the art of speaking well?" |
| 17490 | Then is it not the good that is profitable? |
| 17490 | Then''whatever is of any use is reputed beautiful in regard to the thing to which that use relates?'' |
| 17490 | Then,said Socrates,"as architects show us their works, can honest men show us theirs likewise?" |
| 17490 | Then,said Socrates,"men are wise on account of their knowledge?" |
| 17490 | There can be no doubt,answered Euthydemus,"but that it is in consideration of what they know; for how can a man be wise in things he knows not?" |
| 17490 | They, then, who know the laws that men ought to observe among themselves, do what those laws command? |
| 17490 | They, therefore, who know how to behave themselves, are they who behave themselves well? |
| 17490 | This, then, may be painted likewise? |
| 17490 | Thus, then,said Socrates,"we have the true definition of a pious man: He who knows in what manner he ought to serve the gods?" |
| 17490 | Under which head shall we put lying? |
| 17490 | Undoubtedly,answered Lamprocles,"if my mother had done all this, and an hundred times as much, no man could suffer her ill- humours?" |
| 17490 | Was not he loaded? |
| 17490 | We may, therefore, well conclude,said Socrates,"that the just are they who know the laws that men ought to observe among themselves?" |
| 17490 | We must then infer,said Nicomachides,"that a man who knows well how to give a comedy knows well how to command an army?" |
| 17490 | Well, then,added Socrates,"do you not take him to be just who commits no manner of injustice?" |
| 17490 | Well, then,pursued Socrates,"is it not scandalous for a man to be taken in the same snares with irrational animals? |
| 17490 | Were you alone? |
| 17490 | What are you then afraid of,added Socrates? |
| 17490 | What course must they take now,said Pericles,"to regain the lustre of their ancient virtue?" |
| 17490 | What course will you then take,continued Socrates,"to get good horses?" |
| 17490 | What do you take that to be? |
| 17490 | What harm would it be to you? |
| 17490 | What is the reason,said Socrates to him,"that you are so much afraid of walking, you, who walk up and down about your house almost all day long? |
| 17490 | What say you,continued Socrates,"to their having given us water, which is so necessary for all things? |
| 17490 | What, then, ought we to do? |
| 17490 | Where shall we put cheating? |
| 17490 | Which,added Socrates,"do you take to be the most ignorant, he who reads wrong on purpose, or he who reads wrong because he can read no better?" |
| 17490 | Who, then, do you think gave us these laws? |
| 17490 | Why do Apollodorus and Antisthenes,answered Socrates,"never leave me? |
| 17490 | Why do you ask me leave,said Critobulus,"as if you might not say of me whatever you please?" |
| 17490 | Why do you complain of poverty, since you know how to get rich? 17490 Why do you lay this to my charge,"said Socrates,"since I am continually showing to all the world what are the things I believe to be just?" |
| 17490 | Why do you not put them in mind,said Socrates,"of the fable of the dog? |
| 17490 | Why not? |
| 17490 | Why not? |
| 17490 | Why so? |
| 17490 | Why? |
| 17490 | Will you be an architect, then? |
| 17490 | Will you give me your word likewise,said Socrates,"that you will not even give them a kiss?" |
| 17490 | Wisdom therefore is only knowledge? |
| 17490 | Would not the way to enrich the Republic,replied Socrates,"be to increase its revenue?" |
| 17490 | Would you have me break the ice; I, who am the younger brother? 17490 Would you say,"pursued Aristippus,"that the same thing may be beautiful and ugly at once?" |
| 17490 | You allow, then, that to do good is to be free, and that to be prevented from doing it, by any obstacle whatever, is not to be free? |
| 17490 | You believe, then,said Socrates,"that debauched persons are not free?" |
| 17490 | You can then make hatred and friendship appear in the eyes? |
| 17490 | You know, then, who are the poor? |
| 17490 | You know,said Socrates,"what things are good and what are bad?" |
| 17490 | You mean,said Hippias,"that to observe the laws is to be just?" |
| 17490 | You say true,continued Critobulus;"but did not they say as much to the others, to stop them too?" |
| 17490 | You seem to be of opinion, my dear Socrates, that virtue is much estranged from our Republic? 17490 You will say, then, that it is beautiful in regard to the thing for which it is proper?" |
| 17490 | You would accustom both of them,said Socrates,"to eat and drink at a certain hour?" |
| 17490 | ), is it not certain that the Republic was extremely obliged to him, and that she ought to have paid him the highest honours? |
| 17490 | Among private men themselves, do not the stronger and more bold trample on the weaker?" |
| 17490 | And Hermogenes asking him what he meant by saying so? |
| 17490 | And are not most of the inhabitants of Megara in good circumstances enough by the trade which they drive of coats and short jackets?" |
| 17490 | And are the fathers themselves, who are daily with their children, guilty of their faults, if they give them no ill example? |
| 17490 | And by what other way can we more easily obtain it, than by making ourselves acceptable to them? |
| 17490 | And do you believe that the human race would have been thus long abused without ever discovering the cheat? |
| 17490 | And do you value so little all these misfortunes, which constantly attend an ill habit of body, and do they seem to you so slight? |
| 17490 | And does not this happen in buildings that front towards the south? |
| 17490 | And for the pleasures of the taste, how could we ever have enjoyed these, if the tongue had not been fitted to discern and relish them? |
| 17490 | And how can we better make ourselves acceptable to them, than by doing their will?" |
| 17490 | And how doth Demeas, of the village of Colyttus, get his livelihood? |
| 17490 | And if he who has received a favour neglect to acknowledge it, or return it ill, does he not incur their hate by his ingratitude? |
| 17490 | And if, to complete my misery, I should have no sense of my wretchedness, would not life be a burden to me? |
| 17490 | And is it not more reasonable for a man to work than to be with his arms across, thinking how he shall do to live? |
| 17490 | And this being fact( and fact it is, for who can deny it? |
| 17490 | And why does the same poet praise Agamemnon likewise for being--''At once a gracious prince and generous warrior''? |
| 17490 | And would it not be ridiculous in him to spend his estate to ruin his reputation? |
| 17490 | And yet, finding his advantage in preserving their goodwill, is it not to them that he makes his court with most assiduity?" |
| 17490 | And, on the other hand, say I had a sense of it, would it not afflict me beyond measure? |
| 17490 | And, though I go barefoot, do not you see that I go wherever I will? |
| 17490 | Another time he asked a general, whom the Athenians had lately chosen, why Homer calls Agamemnon the pastor of the people? |
| 17490 | Another time, meeting with Eutherus, one of his old friends, whom he had not seen for a great while before, he inquired of him from whence he came? |
| 17490 | Are not the fore teeth of all animals fitted to cut off proper portions of food, and their grinders to reduce it to a convenient smallness? |
| 17490 | Are you afraid to present yourself before dyers, shoemakers, masons, smiths, labourers, and brokers? |
| 17490 | But have you weighed this point, whether a man can excel in that science without being an honest man?" |
| 17490 | But how come you to know that the garrisons behave themselves so ill? |
| 17490 | But now, when you find yourself incapable of aiding a private man, how can you think of behaving yourself so as to be useful to a whole people? |
| 17490 | But tell me, when this master showed you the different ways of ordering an army, did he teach you when to make use of one way, and when of another?" |
| 17490 | But what is it you find so strange and difficult in my way of living? |
| 17490 | But when I see a man endeavour to disoblige me all manner of ways, shall I express any goodwill for that man? |
| 17490 | But where, in all the world, can we find a man more innocent of all those crimes than Socrates? |
| 17490 | But who will ever blame me because others have not confessed my innocence, nor done me justice? |
| 17490 | But, tell me, did you ever observe that the cold hath hindered me from going abroad? |
| 17490 | By what means can we more certainly avoid punishments, and deserve rewards? |
| 17490 | Can any man lay to his charge that he ever detained his estate, or did him or it the least injury? |
| 17490 | Can there subsist a true and lasting friendship amongst the ungrateful, the idle, the covetous, the treacherous, and the dissolute? |
| 17490 | Chaerecrates objected:"But when I have done what you say, if my brother should not be better tempered, what then?" |
| 17490 | Could we believe that such a commander would be capable to defend us and to conquer our enemies? |
| 17490 | Critobulus continued,"What was it that Themistocles did to make himself so esteemed?" |
| 17490 | Did they believe them to be useless things, and had they resolved never to put them in practice? |
| 17490 | Do not you observe how wealthy Nausicides is become, what numerous herds he is master of, and what vast sums he lends the Republic? |
| 17490 | Do you forget that among all nations the honour to begin is reserved to the elder?" |
| 17490 | Do you intend to be a physician? |
| 17490 | Do you not become a slave? |
| 17490 | Do you not engage yourself in a vast expense to procure a sinful pleasure? |
| 17490 | Do you not lose your liberty? |
| 17490 | Do you observe that they, who live thus idle and at their ease, lead more comfortable lives than others? |
| 17490 | Do you think we might likewise set prices upon friends?" |
| 17490 | Does nobody speak well of him?" |
| 17490 | For against whom have the laws ordained the punishment of death? |
| 17490 | For are not they the best friends who do kindnesses whenever they are desired? |
| 17490 | For how can they who commit crimes be in good amity with those that abhor them? |
| 17490 | For is it not extravagant in such men to imagine that a brother does them wrong because they enjoy not his estate? |
| 17490 | For, can you say that a body or a vessel is beautiful and proper for all the world?" |
| 17490 | For, who would suffer in his family a man who would not work, and yet expected to live well? |
| 17490 | From whom can we rather hope for a grateful return of a kindness than from a man who strictly obeys the laws? |
| 17490 | Has she bit you, has she kicked you, as beasts do when they are angry?" |
| 17490 | Have you been the better for this admonition? |
| 17490 | Have you been upon the place, have you seen them?" |
| 17490 | Have you ever heard of a certain sort of men, who are called ungrateful?" |
| 17490 | Have you ever seen me choose the cool and fresh shades in hot weather? |
| 17490 | Have you given yourself the trouble to consider what you are?" |
| 17490 | Have you not observed, that whenever he gave a comedy to the people, he always gained the prize?" |
| 17490 | Have you placed him in the rank of the temperate and judicious; or with the debauched and imprudent?" |
| 17490 | He began with him thus:--"You have a mind, then, to govern the Republic, my friend?" |
| 17490 | How many men are there who, for want of strength, perish in fights; or have recourse to dishonourable means to seek their safety? |
| 17490 | I would fain know by what art you imprint upon them this wonderful vivacity?" |
| 17490 | If it were to take any money, ought he not to make the most covetous march in the front? |
| 17490 | If you yourself, my friend, had a worthless slave, would you not take the same measures with him?" |
| 17490 | In like manner, if any one would appear a great general, or a good pilot, though he knew nothing of either, what would be the issue of it? |
| 17490 | Is it a greater piece of wisdom to sit still and do nothing, than to busy oneself in things that are of use in life, and that turn to account? |
| 17490 | Is it because he would be less capable to serve the Republic, if he had virtuous associates in the administration of affairs? |
| 17490 | Is it because you imagine that she wishes you ill?" |
| 17490 | Is it not for thieves, for robbers, for men guilty of sacrilege, for those who sell persons that are free? |
| 17490 | Is not the state of man who is plunged in voluptuousness a wretched condition both for the body and soul? |
| 17490 | Is not this a great neglect? |
| 17490 | Is there any species but man that serves and adores him? |
| 17490 | Is to govern in this manner the way to preserve himself? |
| 17490 | Know you not that the things that are beautiful are good likewise in the same sense? |
| 17490 | Must he not punish those who do amiss and reward those that do well? |
| 17490 | Must he not rise up when he comes in, give him the best place, and hold his peace to let him speak? |
| 17490 | Must not both of them keep those that are under them in submission and obedience?" |
| 17490 | Must they not make themselves be esteemed by those they command? |
| 17490 | Now what made this man so rich? |
| 17490 | Now would you have me to set them to work?" |
| 17490 | Now, in this sense, is it not true to say:--"Blame no employment, but blame idleness"? |
| 17490 | Of what advantage would agreeable scents have been to us if nostrils suited to their reception had not been given? |
| 17490 | Or do you not care for any man''s favour and goodwill, neither for that of a general, suppose, or of any other magistrate?" |
| 17490 | Or do you study geometry or astrology?" |
| 17490 | Or if you were asked whether twice five be not ten, would you not always say the same thing?" |
| 17490 | Or, on the contrary, was it with design to employ themselves in those matters, and to get something by them? |
| 17490 | Ought a man who has not strength enough to carry a hundred pound weight undertake to carry a burden that is much heavier?" |
| 17490 | Ought they not alike to strengthen themselves with friends to assist them upon occasion? |
| 17490 | Ought they not to know how to preserve what belongs to them, and to be diligent and indefatigable in the performance of their duty?" |
| 17490 | Ought we not to look out for a man who is not given to luxury, to drunkenness, to women, nor to idleness? |
| 17490 | Shall I tell you my mind, Aristarchus? |
| 17490 | Socrates added:"And if a young man ask me in the street where Charicles lodges, or whether I know where Critias is, must I make him no answer?" |
| 17490 | Socrates continued,"What strange thing has she done to you? |
| 17490 | Socrates replied,"Does not this proceed from what I am going to say? |
| 17490 | Socrates replied,"Does your brother give offence to all the world as well as to you? |
| 17490 | Socrates said to him,"Do you keep dogs to hinder the wolves from coming at your flocks?" |
| 17490 | Socrates urged him yet further, and asked him:"Have you ever heard say that some men have abject and servile minds?" |
| 17490 | Socrates went on:"For which have you most esteem, for Ceramon''s slaves, or for the persons who are at your house?" |
| 17490 | Socrates went on:--"And may we not ascribe the contrary effects to temperance?" |
| 17490 | Socrates went on:--"And that fathers and mothers should not marry with their own children, is not that too a general command?" |
| 17490 | Socrates went on:--"Have you never considered of what nature this injustice is? |
| 17490 | Socrates, having done what he proposed, continued thus his discourse:--"Do not men tell lies?" |
| 17490 | Socrates, meeting one day with Diodorus, addressed him thus:--"If one of your slaves ran away, would you give yourself any trouble to find him?" |
| 17490 | Socrates, why will not you help me to friends?" |
| 17490 | Tell me whether are men said to be wise in regard to the things they know, or in regard to those they do not know?" |
| 17490 | Tell me, in short, do you believe you ought to have any reverence or respect for any one whatever? |
| 17490 | Then how could he teach impiety, injustice, gluttony, impurity, and luxury? |
| 17490 | This proposition being granted, he pursued:"Is it not a pleasure to have a house that is cool in summer and warm in winter? |
| 17490 | Thus, if we know not in what manner to behave ourselves toward our brother, do you think we can expect anything from him but uneasiness?" |
| 17490 | To which Socrates replied:"Do you believe I have done anything else all my life than think of it?" |
| 17490 | To whom should we with greater confidence trust our estates or our children, than to him who makes a conscience of observing the laws? |
| 17490 | To whom will the allies more readily give the command of their armies, or the government of their towns? |
| 17490 | To whom will the enemy rather trust for the observing of a truce, or for the performance of a treaty of peace? |
| 17490 | Upon which somebody else taking the word said,"What think you of him who, with a little bread only, eats a great deal of flesh?" |
| 17490 | Was he ever so much as suspected of any of these things? |
| 17490 | What makes Menon live so comfortably? |
| 17490 | What other animals do, like us, make use of horses, of oxen, of dogs, of goats, and of the rest? |
| 17490 | What service would you be able to do the State?" |
| 17490 | What shall hinder them, if they are virtuous themselves, from having children that are so likewise?" |
| 17490 | What then? |
| 17490 | What would you have them do to convince you of the contrary?" |
| 17490 | When will they be obedient to the magistrates, they who make it a glory to despise them? |
| 17490 | Which now, in your opinion, are the most happy? |
| 17490 | Which of the animals can, like him, protect himself from hunger and thirst, from heat and cold? |
| 17490 | Who can deserve more of his country? |
| 17490 | Who would assist you in your necessity, or what man of sense would ever venture to be of your mad parties? |
| 17490 | Who would ever give any credit to anything that you say? |
| 17490 | Whose condition, think you, is most to be desired, that of the nations who rule, or of the people who are under the dominion of others?" |
| 17490 | Why do you scruple to begin to practise those methods? |
| 17490 | Why say they not likewise, that all the world does them wrong, because they are not in possession of what belongs to the rest of mankind? |
| 17490 | With whom would we rather choose to make an alliance? |
| 17490 | Would it not, then, be a great ignorance, and at the same time a great misfortune, to turn to our disadvantage what was made only for our utility? |
| 17490 | Would we trust our flocks and our granaries in the hands of a drunkard? |
| 17490 | You are not, I persuade myself, ignorant that you are endowed with understanding; do you then think that there is not elsewhere an intelligent being? |
| 17490 | and do you not think that a man who is to command others ought to inure himself to all these hardships?" |
| 17490 | and have you considered that temperance and sobriety alone give us the true taste of pleasures? |
| 17490 | and, by consequence, to whom will men be more ready to do good turns, than to him of whose gratitude they are certain? |
| 17490 | and, if he believed they did so, how can it be said that he acknowledged no gods? |
| 17490 | continued Alcibiades;"is it not when the strongest makes himself be obeyed by the weakest, not by consent, but by force only?" |
| 17490 | how much affliction in your illnesses?" |
| 17490 | how much trouble by night and by day? |
| 17490 | or rather, is it not the certain means to hasten his own ruin?" |
| 17490 | said Socrates,"and do you then doubt whether the animals themselves are in the world for any other end than for the service of man? |
| 17490 | said Socrates,"in the weight, or in the largeness of the arms? |
| 17490 | said Socrates;"is it not better to serve a man like you, and to receive favours from him, than to have him for an enemy? |
| 17490 | says Socrates,"if I would buy anything of a tradesman who is not thirty years old am I forbid to ask him the price of it?" |
| 17490 | whether it be more eligible to take an experienced pilot than one that is ignorant? |
| 17490 | whom can she more safely entrust with public posts, and on whom can she more justly bestow the highest honours, than on the good and honest man? |
| 17490 | why do Cebes and Simmias forsake Thebes for my company? |
| 18569 | And who are these fine patriarchs whom I see sad and motionless at the end of these green walks? 18569 But do you not know quite well that a man who is impotent does not make children?" |
| 18569 | But who is that lady coming out of the room? |
| 18569 | But, once again,persisted the European,"what state would you choose?" |
| 18569 | By the way,said the European,"do you consider that there should be more honour in a despotic state, and more virtue in a republic?" |
| 18569 | Do n''t you see that''s his dagger? |
| 18569 | How can you expect a state to be happily governed by the Tartars? 18569 I knew nothing about it: and the popes?" |
| 18569 | In what state, under what domination, would you like best to live? |
| 18569 | Is it possible? |
| 18569 | Is it your oven? 18569 Little Pic,"said the Pope,"who do you think is my grandson''s father?" |
| 18569 | Must our poems, then,he says,"be like our wines, of which the oldest are always preferred?" |
| 18569 | Pilate saith unto Him, What is truth? 18569 Tell me what merit one can have in telling God that one is persuaded of things of which in fact one can not be persuaded? |
| 18569 | What do you find beautiful there? |
| 18569 | What do you mean by your fatherland? |
| 18569 | What do you there, idolator? |
| 18569 | What do you think of the government of the Great Mogul? |
| 18569 | What incredulous fellow,adds the secretary,"will dare deny all these evident facts which happened in a corner before the whole world? |
| 18569 | Where is that country? |
| 18569 | You are doubtless on your way to comfort some sick man, Monseigneur? |
| 18569 | Your master? 18569 _ As for me, I always made little journeys from town to town._""Is it necessary for me to take sides either for the Greek Church or the Latin?" |
| 18569 | _ Have I not already told you? 18569 _ I have never been in that country._""Is it necessary for me to imprison myself in a retreat with fools?" |
| 18569 | _ No, without a doubt._"Why then did they put you in the condition in which I now see you? |
| 18569 | _ That was always my practice._"Can I not, by doing good, dispense with making a pilgrimage to St. James of Compostella? |
| 18569 | _ To the wicked everything serves as pretext._"Did you not say once that you were come not to send peace, but a sword? |
| 18569 | ''s council was composed of the most virtuous men? |
| 18569 | ( 10) Why does a child often die in its mother''s womb? |
| 18569 | 9):"Art thou in health, my brother? |
| 18569 | A: Do you want this gun to carry off your head and the heads of your wife and daughter, who are walking with you? |
| 18569 | A: There is a battery of guns firing in your ears, have you the liberty to hear them or not to hear them? |
| 18569 | A: Well, do storms stop our enjoyment of to- day''s beautiful sun? |
| 18569 | A: What do you mean by that? |
| 18569 | A: Where, if it was not in the notions of natural law, did you get the idea that every man has within himself when his mind is properly made? |
| 18569 | A: Who is this Jean- Jacques? |
| 18569 | A: With your permission, that has no sense; do you not see that it is ridiculous to say, I wish to wish? |
| 18569 | A: You have consequently taken some thirty steps in order to be sheltered from the gun, you have had the power to walk these few steps with me? |
| 18569 | After the assertions of the ancient philosophers, which I have reconciled as far as has been possible for me, what is left to us? |
| 18569 | An honest man asks him--"What is the cardinal virtue?" |
| 18569 | And as regards moral and physical ill, what can one say, what do? |
| 18569 | And do not Cicero and the whole senate surrender to these reasons? |
| 18569 | And what do you ask of Him? |
| 18569 | And what is instinct? |
| 18569 | And what will become of that other proverb:_ Sit pro ratione voluntas_; my will is my reason, I wish because I wish? |
| 18569 | And where did the Tyrians get this corn? |
| 18569 | And you, why have you done harm so many times? |
| 18569 | And your divine virtues, which are they? |
| 18569 | And, further, what is it which instructs very feebly about these emigrations? |
| 18569 | Answer me, machinist, has nature arranged all the means of feeling in this animal, so that it may not feel? |
| 18569 | Are they worthy or unworthy? |
| 18569 | Are you always active? |
| 18569 | As for charity, is it not what the Greeks and the Romans understood by humanity, love of one''s neighbour? |
| 18569 | B: And what is that reason, if you please? |
| 18569 | B: But all the books I have read on the liberty of indifference.... A: What do you mean by the liberty of indifference? |
| 18569 | B: But if I tell you that I want neither the one nor the other? |
| 18569 | B: But, I repeat, I am not free then? |
| 18569 | B: What are you talking about? |
| 18569 | B: What do you call just and unjust? |
| 18569 | B: Why are there so many one- eyed and deformed minds? |
| 18569 | B: You embarrass me; liberty then is nothing but the power of doing what I want to do? |
| 18569 | Barbarian, who has told you there is a God? |
| 18569 | Besides, how would one have arrested the Duc de Beaufort surrounded by his army? |
| 18569 | But I ask if Queen Anne of England is not her husband''s chief? |
| 18569 | But does our Arab believe in fact in Mohammed''s sleeve? |
| 18569 | But have we a crucible in which to put the soul? |
| 18569 | But how imagine that stone and mud are emanations of the eternal Being, potent and intelligent? |
| 18569 | But how shall things have always existed, being visibly under the hand of the prime author? |
| 18569 | But is that which is the principle of our life different from that which is the principle of our thoughts? |
| 18569 | But shall only those that are useful to one''s fellow- creature be admitted as virtues? |
| 18569 | But the schoolmasters ask what the soul of animals is? |
| 18569 | But was there ever an empire of the Gauls? |
| 18569 | But what country would a wise, free man, a man with a moderate fortune, and without prejudices, choose? |
| 18569 | But what is matter? |
| 18569 | But what is spirit? |
| 18569 | But what matters all that has been said and all that will be said about the soul? |
| 18569 | But what proof of it have you? |
| 18569 | But what reason did the credulous have for refusing a soul to this woman''s children? |
| 18569 | But what was absolutely essential to him with all his talents? |
| 18569 | But what will become of the cardinal and divine virtues? |
| 18569 | But what will happen? |
| 18569 | But whence comes this expression_ common sense_, unless it be from the senses? |
| 18569 | But where is the Eternal Geometer? |
| 18569 | But who has told you that the first principles of matter are divisible and figurable? |
| 18569 | But who were these Gauls? |
| 18569 | But who will ever compare the land of the Iroquois to England? |
| 18569 | But why? |
| 18569 | But would one have pleasure in enjoying? |
| 18569 | But, my dear reader, will it be the same with the works of nature? |
| 18569 | But, you will say, can I not resist an idea which dominates me? |
| 18569 | By what strange singularity do sensible men resemble Don Quixote who thought he saw giants where other men saw only windmills? |
| 18569 | Can He give me what He has not? |
| 18569 | Can I call virtue things other than those which do me good? |
| 18569 | Can I do more with the character which nature has given me? |
| 18569 | Can he know by himself if this intelligence is omnipotent, that is to say, infinitely powerful? |
| 18569 | Can one blame Scipio to have availed himself of it? |
| 18569 | Can one change one''s character? |
| 18569 | Can one give oneself anything? |
| 18569 | Can there exist a people free from all superstitious prejudices? |
| 18569 | Could he form without destroying? |
| 18569 | Could he make it longer? |
| 18569 | DONDINDAC: How should I know? |
| 18569 | DONDINDAC: Not in the least: of what use would it be to me? |
| 18569 | DONDINDAC: What does it matter to me whether it exists from all eternity or not? |
| 18569 | Did nature wish compassion to be born in us at sight of these tears which soften us, and lead us to help those who shed them? |
| 18569 | Did not your religion begin in Asia, whence it was driven out? |
| 18569 | Did she ever have Demosthenes, Sophocles, Apelles, Phidias? |
| 18569 | Did the Celts have kings? |
| 18569 | Did the earthquake which destroyed half the city of Lisbon stop your making the voyage to Madrid very comfortably? |
| 18569 | Did this prime author produce things out of nothing? |
| 18569 | Do we not often pronounce words of which we have only a very confused idea, or even of which we have none at all? |
| 18569 | Do we want to take a step beyond? |
| 18569 | Do you know enough of this power to demonstrate that it can do still more? |
| 18569 | Do you not eat, sleep, propagate like him, even almost to the attitude? |
| 18569 | Do you not feel an itching to thrash this cruel, impious fellow? |
| 18569 | Do you not know that there is an infinite art in those seas and those mountains that you find so crude? |
| 18569 | Do you think that men will be satisfied to believe in a God who punishes and rewards? |
| 18569 | Do you want an idea of love? |
| 18569 | Do you want the sense of smell other than through your nose? |
| 18569 | Do you wish to be married; yes or no? |
| 18569 | Does He see the future as future or as present? |
| 18569 | Does a father know how he has produced his son? |
| 18569 | Does anyone know how his limbs obey his will? |
| 18569 | Does n''t one say every day, wishes are free? |
| 18569 | Does not the idea of justice subsist always? |
| 18569 | Does the canary to which you teach a tune repeat it at once? |
| 18569 | Does this being, who possesses intelligence and power in so high a degree, exist necessarily? |
| 18569 | Erotic philosophers have often debated the question of whether Heloïse could still really love Abelard when he was a monk and emasculate? |
| 18569 | Finally, why give him an Italian name? |
| 18569 | For if they ask me who told me that God punishes? |
| 18569 | Fugitive phantoms, what invisible hand produces you and causes you to disappear? |
| 18569 | Had you then proved to them, as Socrates did, that the Moon was not a goddess, and that Mercury was not a god?" |
| 18569 | Has a necessary being, of sovereign intelligence, created them out of nothing, or has he arranged them? |
| 18569 | Has anyone ever been able to divine how he acts, how he wakes, how he sleeps? |
| 18569 | Has he the least notion of the infinite, to understand what is an infinite power? |
| 18569 | Has not Virgil himself quoted the predictions of the sibyls? |
| 18569 | Have we not already examined together this lovely proposition which is so useful to society( Discourse on Inequality, second part)? |
| 18569 | Have you no laws in your country? |
| 18569 | He answered with much courtesy--"_Yes._""And who were these monsters?" |
| 18569 | He asks what is the exact measure of deformity by which you can recognize whether or no a child has a soul? |
| 18569 | He draws you aside and says to you:"Sir, do you want some books from Holland?" |
| 18569 | He had this fortune; but was he happy? |
| 18569 | Here on one side the soul of Archimedes, on the other the soul of an idiot; are they of the same nature? |
| 18569 | How can I admit any others? |
| 18569 | How can Rollin, in his history, reason from this oracle? |
| 18569 | How can you prove by your reason that this being can do more than he has done? |
| 18569 | How could these Indians suppose a revolt in heaven without having seen one on earth? |
| 18569 | How does the air carry sound? |
| 18569 | How has this strange mental alienation been able to operate? |
| 18569 | How have I received it? |
| 18569 | How is it possible for the rest of the world to laugh at you and your Brahma? |
| 18569 | How is it that he does not let the young idea know that it was pure charlatanry? |
| 18569 | How is reason so precious a gift that we would not lose it for anything in the world? |
| 18569 | How is the organ of this Arab, who sees half the moon in Mohammed''s sleeve, vitiated? |
| 18569 | How shall this animal be defined? |
| 18569 | How should combinations"which chance has produced,"produce this sensation and this intelligence( as has just been said in the preceding paragraph)? |
| 18569 | How should the Hebrews have had maritime terms, they who before Solomon had not a boat? |
| 18569 | How should we have? |
| 18569 | How then are we so bold as to assert what the soul is? |
| 18569 | How then is it that nearly the whole world is governed by monarchs? |
| 18569 | How were you born to be king and to bear witness to the truth? |
| 18569 | How, if I were Christian, should I say mass in my province where there is neither bread nor wine? |
| 18569 | I am not free to wish what I wish? |
| 18569 | I ask if it is just, and if it is not evident that the laws were made by cuckolds? |
| 18569 | I can not wish without reason? |
| 18569 | I once saw one of your temples; why do you depict God with a long beard? |
| 18569 | I said to him,"is it possible for a just man, a sage, to be in this state? |
| 18569 | If Attila was a brigand and Cardinal Mazarin a rogue, are there not princes and ministers who are honest people? |
| 18569 | If they think by their own nature, can the species of a soul which can not do a sum in arithmetic be the same as that which measured the heavens? |
| 18569 | If you are born gentle, will you not run with all your might to the west when this barbarian utters his atrocious reveries in the east? |
| 18569 | If you had to choose between the destiny of the father and that of the son, which would you take? |
| 18569 | In all conscience, does a financier cordially love his fatherland? |
| 18569 | In these matters that are inaccessible to the reason, what do these romances of our uncertain imaginations matter? |
| 18569 | In truth, what does it matter to him that people say he is not in the world? |
| 18569 | In vain have they been asked what a material soul is; they have to admit that it is matter which has sensation: but what has given it this sensation? |
| 18569 | In what does a society of atheists appear impossible? |
| 18569 | In what sense then must one utter the phrase--"Man is free"? |
| 18569 | Is God in one place, beyond all places, or in all places? |
| 18569 | Is God infinite_ secundum quid_, or in essence? |
| 18569 | Is He immense without quantity and without quality? |
| 18569 | Is a vigorous young man, madly in love, who holds his willing mistress in his arms, free to tame his passion? |
| 18569 | Is it because I speak to you, that you judge that I have feeling, memory, ideas? |
| 18569 | Is it because matter is divisible and figurable, and thought is not? |
| 18569 | Is it love? |
| 18569 | Is it not better to say that probably the necessity of His nature and the necessity of things have determined everything? |
| 18569 | Is it of His own substance that He has arranged all things? |
| 18569 | Is it possible for what has been not to have been, and can a stick not have two ends? |
| 18569 | Is not the word_ soul_ an instance? |
| 18569 | Is that the best of all possible worlds? |
| 18569 | Is the first principle of the movement of the heart in animals properly understood? |
| 18569 | Is there a greater charlatanry than that of substituting words for things, and of wanting others to believe what you do not believe yourself? |
| 18569 | Is there another life for this creature, or is there none? |
| 18569 | Is there any truth in metaphysics? |
| 18569 | Is this Indian anecdote taken from the Jewish books? |
| 18569 | Is this light matter? |
| 18569 | It is thus that a great part of the world long was treated; but to- day when so many sects make a balance of power, what course to take with them? |
| 18569 | John?" |
| 18569 | LOGOMACOS: But, is He corporeal or spiritual? |
| 18569 | Let us go further: this liberty being only the power of acting, what is this power? |
| 18569 | Let us suppose that all wines are excellent, will you have less desire to drink? |
| 18569 | Listen to other brutes reasoning about the brutes; their soul is a spiritual soul which dies with the body; but what proof have you of it? |
| 18569 | MAUPERTUIS''OBJECTION Of what use are beauty and proportion in the construction of the snake? |
| 18569 | Many teachers have said--"What do I not know?" |
| 18569 | Montaigne used to say--"What do I know?" |
| 18569 | My sect is extravagant, therefore it is divine; for how should what appears so mad have been embraced by so many peoples, if it were not divine?" |
| 18569 | NATURE: My poor child do you want me to tell you the truth? |
| 18569 | NATURE: Since I am all that is, how can a being such as you, so small a part of myself, seize me? |
| 18569 | NEW OBJECTION OF A MODERN ATHEIST[4] Can one say that the parts of animals conform to their needs: what are these needs? |
| 18569 | No, for what would be the cause of your resistance? |
| 18569 | OSMIN: Are there notions common to all men which serve to make them live in society? |
| 18569 | OSMIN: Are these necessary things in all time and in all places? |
| 18569 | OSMIN: But since it exists, God has permitted it? |
| 18569 | OSMIN: How does it happen then that men are born lacking a part of these necessary things? |
| 18569 | OSMIN: That is to say that it was necessary to the divine nature to make all that it has made? |
| 18569 | OSMIN: What do you mean when you say"God permits"? |
| 18569 | OUANG: Do you not see that you are perverting these poor people? |
| 18569 | Of what use to you would be a power which was exercised only on such futile occasions? |
| 18569 | On what ground do you imagine that this being, which is not body, dies with the body? |
| 18569 | One asks still further what would be a soul which never has any but fantastic ideas? |
| 18569 | One questions every day whether a republican government is preferable to a king''s government? |
| 18569 | Persecutions make proselytes? |
| 18569 | SECTION II Let us say a word on the moral question set in action by Bayle, to know"if a society of atheists could exist?" |
| 18569 | SECTION II What is virtue? |
| 18569 | SELIM: Is it not a great deal to recognize people who deceive you, and the gross and dangerous errors which they retail to you? |
| 18569 | Shall the soul that was ready to lodge in this woman''s foetus go back again into space? |
| 18569 | She answers:"Do you think our Lord had nothing to clothe him with?" |
| 18569 | Should not a thinking being who dwells in a star in the Milky Way offer Him the same homage as the thinking being on this little globe where we are? |
| 18569 | Should not the judge say to himself:"I should not dare punish at Ragusa what I punish at Loretto"? |
| 18569 | Should not this reflection soften in his heart the hardness that it is only too easy to contract during the long exercise of his office? |
| 18569 | Should not this tribute be the same in the whole of space, since it is the same supreme power which reigns equally in all space? |
| 18569 | THE HONEST MAN: Is it a virtue to believe? |
| 18569 | Tell me, my friend, do you think that matter can be eternal? |
| 18569 | Tell me, what was that you were singing in your barbarous Scythian jargon?" |
| 18569 | That great orator, in his harangue for Cluentius, says to the whole senate in assembly:"What ill does death do him? |
| 18569 | That hunting- dog which you have disciplined for three months, does it not know more at the end of this time than it knew before your lessons? |
| 18569 | That is to ask-- Can there exist a nation of philosophers? |
| 18569 | The officer and the soldier who will pillage their winter quarters, if one lets them, have they a very warm love for the peasants they ruin? |
| 18569 | The world can exist only by contradictions: what is needed to abolish them? |
| 18569 | Their superstitions were quite different from those of the Greeks._""You wanted to teach them a new religion, then?" |
| 18569 | There are pious men among us; but where are the wise men? |
| 18569 | There is much evil in this village: but whence have you the knowledge that this evil is not inevitable? |
| 18569 | There is not there a distinct soul in the machine: but what makes animals''bellows move? |
| 18569 | There was at that time( who would believe it?) |
| 18569 | These questions appear sublime; what are they? |
| 18569 | These questions seem sublime; what are they? |
| 18569 | They cite Lacedæmon; why do they not cite also the republic of San Marino? |
| 18569 | They will say:"Who will assure me that God punishes and rewards? |
| 18569 | Under which tyranny would you like to live? |
| 18569 | Up to what point does statecraft permit superstition to be destroyed? |
| 18569 | Was it+ psychê+, was it+ pneuma+, was it+ nous+, with whom one had conversed in the dream? |
| 18569 | Was there not a little charlatanry in Socrates with his familiar demon, and Apollo''s precise declaration which proclaimed him the wisest of all men? |
| 18569 | We can not give ourselves tastes, talents; why should we give ourselves qualities? |
| 18569 | Well now, is it better for your fatherland to be a monarchy or a republic? |
| 18569 | Well, to what dogma do all minds agree? |
| 18569 | Well, who shall judge the suit? |
| 18569 | What Thomist or Scotist theologian would dare say seriously that he is sure of his case? |
| 18569 | What cause detached the north of Germany, Denmark, three- quarters of Switzerland, Holland, England, Scotland, Ireland, from the Roman communion? |
| 18569 | What conclusion shall we draw from all this? |
| 18569 | What connection, I ask you, between a goat and a man''s crime? |
| 18569 | What does it matter that Tertullian, by a contradiction frequent in him, has decided that it is simultaneously corporeal, formed and simple? |
| 18569 | What does it matter that the Fathers of the first four centuries thought the soul corporeal? |
| 18569 | What does it matter to me that you are temperate? |
| 18569 | What does this phrase signify? |
| 18569 | What even is this Time of which I speak? |
| 18569 | What fatherland have you, Cardinals de La Balue, Duprat, Lorraine, Mazarin? |
| 18569 | What good did Sparto to Greece? |
| 18569 | What have all the philosophers, ancient and modern, taught us? |
| 18569 | What idea have you of God? |
| 18569 | What is God? |
| 18569 | What is His nature? |
| 18569 | What is it? |
| 18569 | What is one to think of a child with two heads? |
| 18569 | What is sensation? |
| 18569 | What is the consequence? |
| 18569 | What is the good of all that, Nature? |
| 18569 | What is the meaning of this phrase"to be free"? |
| 18569 | What is the precise degree at which it must be declared a monster and deprived of a soul? |
| 18569 | What is this soul? |
| 18569 | What is thought? |
| 18569 | What is to be done? |
| 18569 | What more beautiful rule of conduct has ever been given since him in the whole world? |
| 18569 | What pleasure can that give God? |
| 18569 | What then should I have said to Zarathustra? |
| 18569 | What tribute of worship should I render Him? |
| 18569 | What will decide then? |
| 18569 | What would be the true religion if Christianity did not exist? |
| 18569 | What would they have said if they had seen us enter our temples with the instrument of destruction at our side? |
| 18569 | When I play at odds and evens, I have a reason for choosing evens rather than odds? |
| 18569 | When is it that this young man can refrain despite the violence of his passion? |
| 18569 | Whence can come so many contradictory errors? |
| 18569 | Whence comes evil, and why does evil exist? |
| 18569 | Whence comes it that loving truth passionately, we are always betrayed to the most gross impostures? |
| 18569 | Whence comes this form of modesty? |
| 18569 | Whence comes this universal competition in hisses and derision from one end of the world to the other? |
| 18569 | Whence does this come? |
| 18569 | Where then is the fatherland? |
| 18569 | Where was the fatherland of Attila and of a hundred heroes of this type? |
| 18569 | Where was the fatherland of the scarred Duc de Guise, was it in Nancy, Paris, Madrid, Rome? |
| 18569 | Where will be liberty then? |
| 18569 | Which is the Christian who, in a battle against the Turks, will not address himself to the Holy Virgin rather than to Mohammed? |
| 18569 | Who can deny the fulfilment of their prophecies? |
| 18569 | Who had made this present to the Greeks? |
| 18569 | Who has bestowed these gifts? |
| 18569 | Who leads the human race in civilized countries? |
| 18569 | Who produces them in me? |
| 18569 | Who will judge this great matter? |
| 18569 | Who would believe that this word originally signified only a game of bowls? |
| 18569 | Why and how has it been possible that of a hundred thousand million men more than ninety- nine have been immolated to this mania? |
| 18569 | Why assemble here all these abominable monuments to barbarism and fanaticism?" |
| 18569 | Why debate original sin with Zarathustra? |
| 18569 | Why did the priests of Egypt imagine circumcision? |
| 18569 | Why discuss our mysteries beside Zarathustra''s? |
| 18569 | Why do the stars move from west to east rather than from east to west? |
| 18569 | Why do we exist? |
| 18569 | Why do we often come across minds otherwise just enough, which are absolutely false on important things? |
| 18569 | Why do you pray God? |
| 18569 | Why do you want to be married? |
| 18569 | Why do you want to go further than him, and in foolish arrogance plunge your feeble reason in an abyss into which Spinoza dared not descend? |
| 18569 | Why do you want to have liberty otherwise than your dog has? |
| 18569 | Why does a little whitish, evil- smelling secretion form a being which has hard bones, desires and thoughts? |
| 18569 | Why does so much evil exist, seeing that everything is formed by a God whom all theists are agreed in naming"good?" |
| 18569 | Why has the source of life been poisoned all over the world since the discovery of America? |
| 18569 | Why have the beautiful passages in"The Cid,""The Horaces,""Cinna,"had such a prodigious success? |
| 18569 | Why have you been a persecutor? |
| 18569 | Why in antiquity was there never a theological quarrel, and why were no people ever distinguished by the name of a sect? |
| 18569 | Why in half Europe do girls pray to God in Latin, which they do not understand? |
| 18569 | Why is a bond that has rotted indissoluble in spite of the great law adopted by the code,_ quidquid ligatur dissolubile est_? |
| 18569 | Why is another who has had the misfortune to be born, reserved for torments as long as his life, terminated by a frightful death? |
| 18569 | Why is liberty so rare? |
| 18569 | Why is the half of Africa and America covered with poisons? |
| 18569 | Why is there no land where insects are not far in excess of men? |
| 18569 | Why not deign to instruct our workmen as we instruct our literati? |
| 18569 | Why not? |
| 18569 | Why should the wicked Ahriman have had power over this little globe of the world? |
| 18569 | Why then do the same men who admit in private indulgence, kindness, justice, rise in public with so much fury against these virtues? |
| 18569 | Why, alone of all animals, has man the mania for dominating his fellow- men? |
| 18569 | Why, as we are so miserable, have we imagined that not to be is a great ill, when it is clear that it was not an ill not to be before we were born? |
| 18569 | Why, since we complain ceaselessly of our ills, do we spend all our time in increasing them? |
| 18569 | Why? |
| 18569 | Why? |
| 18569 | Wicked priests and wicked judges poisoned him; is it by priests and judges that you have been so cruelly assassinated?" |
| 18569 | Will he congratulate himself on his economy? |
| 18569 | Will it be reason? |
| 18569 | Will you be disgusted if all the maids are so beautiful as Helen; and you, ladies, if all the lads are like Paris? |
| 18569 | Would he have said:"Truth is an abstract word which most men use indifferently in their books and judgments, for error and falsehood?" |
| 18569 | Would you like to be a philosopher? |
| 18569 | You ask me what will become of liberty? |
| 18569 | You ask why the snake does harm? |
| 18569 | You wish to mount the horse; why? |
| 18569 | [ 3]"There are two porters at the door of a house; they are asked:''Can one speak to your master?'' |
| 18569 | _ ANTIQUITY_ Have you sometimes seen in a village Pierre Aoudri and his wife Peronelle wishing to go before their neighbours in the procession? |
| 18569 | _ BEAUTY_ Ask a toad what beauty is, the_ to kalon_? |
| 18569 | _ BRAHMINS_ Is it not probable that the Brahmins were the first legislators of the earth, the first philosophers, the first theologians? |
| 18569 | _ EZOURVEIDAM_ What is this"Ezourveidam"which is in the King of France''s library? |
| 18569 | _ NAKEDNESS_ Why should one lock up a man or a woman who walked stark naked in the street? |
| 18569 | _ NATURAL LAW_ B: What is natural law? |
| 18569 | _ NATURE_ DIALOGUE BETWEEN THE PHILOSOPHER AND NATURE THE PHILOSOPHER: Who are you, Nature? |
| 18569 | _ NECESSARY_ OSMIN: Do you not say that everything is necessary? |
| 18569 | _ THE IMPIOUS_ Who are the impious? |
| 18569 | _ TOLERANCE_ What is tolerance? |
| 18569 | _ TRUTH_"Pilate therefore said unto him, Art thou a king then? |
| 18569 | _ WHY?_ Why does one hardly ever do the tenth part of the good one might do? |
| 18569 | _ WHY?_ Why does one hardly ever do the tenth part of the good one might do? |
| 18569 | and how has this reason served only to make us the most unhappy of all beings? |
| 18569 | and if she would not have him condemned by the court of peers if the little man''s infidelity were in question? |
| 18569 | and why do these beings always persecute each other? |
| 18569 | and why is no one shocked by absolutely nude statues, by pictures of the Madonna and of Jesus that may be seen in some churches? |
| 18569 | and why should he have been put in prison, and why this mask? |
| 18569 | are you always passive? |
| 18569 | are you dead?" |
| 18569 | at what age it came to settle between a bladder and the intestines_ cæcum_ and_ rectum_? |
| 18569 | between this body and the sensation of colour? |
| 18569 | can nothing happen without His order? |
| 18569 | did he produce this order in Time or before Time? |
| 18569 | did your elements arrange themselves, as water deposits itself on sand, oil on water, air on oil? |
| 18569 | do we not receive everything? |
| 18569 | do you not spend a considerable time in teaching it? |
| 18569 | do you want me to walk otherwise than with my feet, and to speak otherwise than with my mouth? |
| 18569 | does a mother how she conceived him? |
| 18569 | does it not exist near the Baltic Sea, where it was unknown?" |
| 18569 | does one know clearly how generation is accomplished? |
| 18569 | has anyone discovered by what art ideas are marked out in his brain and issue from it at his command? |
| 18569 | has it nerves in order to be impassible? |
| 18569 | has one guessed what gives us sensations, ideas, memory? |
| 18569 | have not all the others perished of necessity? |
| 18569 | have the Jews copied it from the Indians? |
| 18569 | have you not seen that it has made a mistake and that it corrects itself? |
| 18569 | he was the man who perhaps did most honour to the Roman Republic; but why did the gods inspire him not to render his accounts? |
| 18569 | how are animals formed? |
| 18569 | how can you believe such folly?" |
| 18569 | how could a man repair a homicide by bathing himself? |
| 18569 | how do some of our limbs constantly obey our wills? |
| 18569 | how do they treat those who have another worship than theirs? |
| 18569 | how does He draw the being out of non- existence, and how annihilate the being? |
| 18569 | how is it formed? |
| 18569 | how would one have transferred him to France without anybody knowing anything about it? |
| 18569 | how, you mad demoniac, do you want me to judge justice and reason otherwise than by the notions I have of them? |
| 18569 | if Cæsar, Antony, Octavius never had this disease, was it not possible for it not to cause the death of François I.? |
| 18569 | if after animating us for a few moments, its essence is to live after us into eternity without the intervention of God Himself? |
| 18569 | if being spirit, and God being spirit, they are both of like nature? |
| 18569 | if her husband the Prince of Denmark, who is her High Admiral, does not owe her entire obedience? |
| 18569 | if it brought ideas with it or received them there, and what are these ideas? |
| 18569 | if one loves God, one can eat meat on Friday?" |
| 18569 | if the partridges, pheasants, pullets are common at all times, will you have less appetite? |
| 18569 | inclusive? |
| 18569 | is He in one place or in all places, without occupying space? |
| 18569 | is it by virtue of my will that I think? |
| 18569 | is it friendship? |
| 18569 | is it not matter? |
| 18569 | is it not then that the religion in which one was born acts most potently? |
| 18569 | is it simply a memory? |
| 18569 | is it the instinct for lighting desires by hiding what it gives pleasure to discover? |
| 18569 | is it the same being? |
| 18569 | is it the street where dwelled your father and mother who have been ruined and have reduced you to baking little pies for a living? |
| 18569 | is it the town- hall where you will never be police superintendent''s clerk? |
| 18569 | is it the village where you were born and which you have never seen since? |
| 18569 | it was then to have these riches that these dead were piled up?" |
| 18569 | my archangel,"said I,"where have you brought me?" |
| 18569 | nature is only art? |
| 18569 | of the misfortune to which one is reduced when one lacks the necessary? |
| 18569 | of what is necessary to an honest man that he may live? |
| 18569 | or can one say that both wrote it originally, and that fine minds meet? |
| 18569 | permit, will and do, are they not the same thing for Him? |
| 18569 | questions of blind men saying to other blind men--"What is light?" |
| 18569 | should I be a better husband, a better father, a better master, a better citizen? |
| 18569 | should I be more just? |
| 18569 | that is Jesus Christ, doubtless?" |
| 18569 | that it has been thought universal, uncreated, transmigrant, etc.? |
| 18569 | the other animals will have the same liberty, then, the same power? |
| 18569 | these wretches could not even reproach you with swerving from their laws?" |
| 18569 | to what charter do you owe your liberty? |
| 18569 | we reject all the inept fables of the nether regions: of what then has death deprived him? |
| 18569 | were they Berichons and Angevins? |
| 18569 | what are they? |
| 18569 | what connection is there between the air which strikes my ear and the sensation of sound? |
| 18569 | what does it matter that it has been called entelechy, quintessence, flame, ether? |
| 18569 | what is to be done with their pure spirit? |
| 18569 | what is your mission? |
| 18569 | what miracle have you performed that I may believe you?" |
| 18569 | whence do they come? |
| 18569 | where are the resolute, just and tolerant souls? |
| 18569 | where does it dwell? |
| 18569 | where is the proof of it? |
| 18569 | whither do they go? |
| 18569 | who gives me thought during my sleep? |
| 18569 | who has given these faculties? |
| 18569 | who shall decide between these two fanatics? |
| 18569 | who would command all their passions as they did? |
| 18569 | who would impose on himself their frugality? |
| 18569 | who would sleep as they did on the ground? |
| 18569 | who, as they did, would march barefoot and bareheaded at the head of the armies, exposed now to the heat of the sun, now to the hoar- frost? |
| 18569 | why is there anything? |
| 18569 | why since all time have bladders been subject to being stone quarries? |
| 18569 | why since the seventh century of our era does smallpox carry off the eighth part of the human race? |
| 18569 | why the plague, war, famine, the inquisition? |
| 18569 | with what innumerable properties can it be endowed? |
| 18569 | without deformity apart from this? |
| 18569 | would you have everything at the pleasure of a million blind caprices? |
| 18569 | you are in the pay of a cardinal? |
| 18569 | you believe that one can teach the people truth without strengthening it with fables? |
| 18569 | you do n''t know what a spirit is? |
| 18569 | you keep account of your kisses?" |
| 14636 | But to what end? |
| 14636 | But,questions Strepsiades,"who but Zeus makes the clouds sweep along?" |
| 14636 | By what right? |
| 14636 | In virtue of what? |
| 14636 | Is it not a fine thing that a poor nun of San José can attain to sovereignty over the whole earth and the elements? |
| 14636 | Is that the reason why he tempts us thus? |
| 14636 | Is there not? 14636 Someone ought to do it, but why should I? |
| 14636 | What does it profit thee to know the definition of compunction if thou dost not feel it? |
| 14636 | Wherefore? |
| 14636 | Whirligig? |
| 14636 | Who is it that sends the rain? 14636 ''Have I a soul?'' 14636 ''Is this my hatred soul?'' 14636 ):Even though philosophers should be in a position to discover the truth, which of them would take any interest in it? |
| 14636 | ***** Is all this true? |
| 14636 | --and by what right are we? |
| 14636 | --and wherefore do we now exist? |
| 14636 | 18),"and they took him and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? |
| 14636 | 22); and may it not be that the eternal vision of God is an eternal death, a swooning away of the personality? |
| 14636 | A conquering people( or what is called conquering) while we are conquered? |
| 14636 | A contradiction seemingly, for if he believes, if he trusts, how is it that he beseeches the Lord to help his lack of trust? |
| 14636 | A disease? |
| 14636 | A disease? |
| 14636 | A living Being within me or outside me? |
| 14636 | A man takes an electric tram to go to hear an opera, and asks himself, Which, in this case, is the more useful, the tram or the opera? |
| 14636 | A pedant who beheld Solon weeping for the death of a son said to him,"Why do you weep thus, if weeping avails nothing?" |
| 14636 | Among the people of my country there is an admirable reply to the customary interrogation,"How are you? |
| 14636 | An egotistical position? |
| 14636 | An isolated person ceases to be a person, for whom should he love? |
| 14636 | And I say with Galileo,_ Eppur si muove!_ But is it only because of this fear? |
| 14636 | And again we shall be asked: What has Don Quixote bequeathed to_ Kultur_? |
| 14636 | And are we not, perhaps, ideas of this total Grand Consciousness, which by thinking of us as existing confers existence upon us? |
| 14636 | And as regards necessity, is there an absolute necessity? |
| 14636 | And as regards this question of good and evil, does not the malice of him who judges enter in? |
| 14636 | And can it be said that the others, apart from Teiresias, had really overcome death? |
| 14636 | And can it be that any form, however fugitive it may be, is lost? |
| 14636 | And did not Spinoza think in Judeo- Portuguese, obstructed by and contending with Dutch? |
| 14636 | And do we not all naturally incline to believe that which satisfies our desires? |
| 14636 | And does he not fight out of despair? |
| 14636 | And does not the fact that this change was brought about, thanks principally to Spanish obstinacy, point to something akin to hegemony? |
| 14636 | And does not this apocatastasis, this humanization or divinization of all things, do away with matter? |
| 14636 | And does not this beatific vision suppose loss of personal consciousness? |
| 14636 | And even if this belief be absurd, why is its exposition less tolerated than that of others much more absurd? |
| 14636 | And even if we were to succeed in imagining personal immortality, might we not possibly feel it to be something no less terrible than its negation? |
| 14636 | And from what does he thus guard them? |
| 14636 | And he added:_ Acudamos a lo eterno que es la fama vividora donde ni duermen las dichas no las grandezas reposan_[55] Is it really so? |
| 14636 | And how can we conceive of an effective and real union, a substantial and intimate union, soul with soul, of all those who have been? |
| 14636 | And how can we know this reality if reason alone holds the key to knowledge? |
| 14636 | And how do we know that we exist if we do not suffer, little or much? |
| 14636 | And how is the world to derive its origin and life from an impassive idea? |
| 14636 | And how is this individual essence in each several thing-- that which makes it itself and not another-- revealed to us save as beauty? |
| 14636 | And how will this process affect the fate of our spirit? |
| 14636 | And how, in fact, would man have passed his time in Paradise if he had had no work to do in keeping it in order? |
| 14636 | And how? |
| 14636 | And if by imagination is understood a faculty which fashions images capriciously, I will ask: What is caprice? |
| 14636 | And if it be lost, wherefore should I work at it? |
| 14636 | And if it changes, how does it preserve its individuality through so vast a period of time? |
| 14636 | And if it is not so, if matter and pain are alien to God, wherefore, it will be asked, did God create the world? |
| 14636 | And if matter be abolished, what support is there left for spirit? |
| 14636 | And in what sense is He in hell? |
| 14636 | And is it possible that there is any other truth than rational truth? |
| 14636 | And is there not a Faust whom we all know, our own Faust? |
| 14636 | And is there not perhaps as much philosophy or more in Goethe, for example, as in Hegel? |
| 14636 | And let us remember the cry,"My God, my God, why hast thou forsaken me?" |
| 14636 | And man, this thing, is he a thing? |
| 14636 | And may it not be that the beatific vision itself is a kind of work? |
| 14636 | And may not also blood that is physiologically pure be unfit for the brain of the vertical mammal that has to live by thought? |
| 14636 | And may not this be the source of their power? |
| 14636 | And may not this have an intimate relation with our problem? |
| 14636 | And must I refuse objective reality to the bread that I have thus converted into my flesh and blood and made mine when I only touch it? |
| 14636 | And now reason once again confronts us with the Sphinx- like question-- the Sphinx, in effect, is reason-- Does God exist? |
| 14636 | And now, why does man philosophize?--that is to say, why does he investigate the first causes and ultimate ends of things? |
| 14636 | And on the other hand, in loving God in myself, am I not loving myself more than God, am I not loving myself in God? |
| 14636 | And on the other hand, may we not imagine that possibly this earthly life of ours is to the other life what sleep is to waking? |
| 14636 | And play? |
| 14636 | And shall we be told yet again that there has never been any Spanish philosophy in the technical sense of the word? |
| 14636 | And shall we not also journey alone, we his lovers, creating for ourselves a Quixotesque Spain which only exists in our imagination? |
| 14636 | And side by side with him Mephistopheles appears, of whom Faust asks:"What good will my soul do thy lord?" |
| 14636 | And since it takes enjoyment for the end, whereas it is only the means, and not perpetuation, which is the true end, what is carnal love but avarice? |
| 14636 | And some said of him,"What doth this babbler(_ spermologos_) mean?" |
| 14636 | And someone is sure to reply: What is the difference between this consciousness and no- consciousness? |
| 14636 | And supposing that everything is but the dream of God and that God one day will awaken? |
| 14636 | And the Master, impatient of those who sought only for signs and wonders, exclaimed:"O faithless generation, how long shall I be with you? |
| 14636 | And the body, in so far as it is the body of Christ, is it divine? |
| 14636 | And there are many who ask this question, What is truth? |
| 14636 | And this primary disease and all subsequent diseases-- are they not perhaps the capital element of progress? |
| 14636 | And this vast I, within which each individual I seeks to put the Universe-- what is it but God? |
| 14636 | And to feel oneself, is it not perhaps to feel oneself imperishable? |
| 14636 | And to know God, what can that be but to possess Him? |
| 14636 | And to what end is this? |
| 14636 | And to- day? |
| 14636 | And truth? |
| 14636 | And vanity, what is it but eagerness for survival? |
| 14636 | And we shall have to answer with Pilate: What is truth? |
| 14636 | And what God has once made does He ever forget? |
| 14636 | And what but uncertainty, doubt, the voice of reason, was that abyss, that terrible_ gouffre_, before which Pascal trembled? |
| 14636 | And what did it matter to him so long as thus he lived and immortalized himself? |
| 14636 | And what has Don Quixote left, do you ask? |
| 14636 | And what if we shall save our memory in God? |
| 14636 | And what importance for this feeling have the thousand and one difficulties that arise from reflecting rationally upon the mystery of this sacrament? |
| 14636 | And what is an infinite consciousness? |
| 14636 | And what is being good and being evil? |
| 14636 | And what is charity but the overflow of pity? |
| 14636 | And what is faith? |
| 14636 | And what is health? |
| 14636 | And what is it to love God? |
| 14636 | And what is its moral proof? |
| 14636 | And what is maternal love but compassion for the weak, helpless, defenceless infant that craves the mother''s milk and the comfort of her breast? |
| 14636 | And what is the Supreme Cause, God, but the Supreme End? |
| 14636 | And what is the end?... |
| 14636 | And what is the mode of this matter? |
| 14636 | And what is the notion of substance itself but the objectivization of that which is most subjective-- that is, of the will or consciousness? |
| 14636 | And what is there of greater, of more sovereign utility, than the immortality of the soul? |
| 14636 | And what is this cosmic dream of Bonnefon''s but the plastic representation of the Pauline apocatastasis? |
| 14636 | And what is this wisdom which we have to seek chiefly in the poets, leaving knowledge on one side? |
| 14636 | And what is truth? |
| 14636 | And what of that, if we have some other spirit? |
| 14636 | And what precisely is this beatific vision? |
| 14636 | And what profits it to discuss or to define happiness if you can not thereby achieve happiness? |
| 14636 | And what then? |
| 14636 | And what then? |
| 14636 | And what then? |
| 14636 | And wherefore do you want to be immortal? |
| 14636 | And who can tell if the spirit that we have is or is not compatible with the scientific spirit? |
| 14636 | And who knows?... |
| 14636 | And who receives the fruit of this sacrifice? |
| 14636 | And why be scandalized by the infallibility of a man, of the Pope? |
| 14636 | And why does the lion laugh? |
| 14636 | And why not the origin of good? |
| 14636 | And why was this? |
| 14636 | And yet in spite of what he said, he himself, Goethe...? |
| 14636 | And yet is it true that they never longed for it? |
| 14636 | And you know what a professional is? |
| 14636 | And you, who are you? |
| 14636 | And, returning to our former question, Is virtue knowledge?--Is knowledge virtue? |
| 14636 | Another might fulfil my function in society? |
| 14636 | Another, you say, might play the part that I play as well or better? |
| 14636 | Apart from all this, does our mysticism count for nothing in the world of thought? |
| 14636 | Apart from some kind of body, how is delight possible? |
| 14636 | Apart from the question as to whether the Counter- Reformation was good or bad, was there nothing akin to hegemony in Loyola or the Council of Trent? |
| 14636 | Are not dream and myth perhaps revelations of an inexpressible truth, of an irrational truth, of a truth that can not be proven? |
| 14636 | Are they the mere throbbings of my own heart, heard and mistaken for a living something beside me? |
| 14636 | Are they the sound of my own wishes, echoing through the vast void of Nothingness? |
| 14636 | Are we to understand, on the other hand, that men seek to gain the other, the eternal life, by renouncing this the temporal life? |
| 14636 | But an awakening to what? |
| 14636 | But at what a cost? |
| 14636 | But did Don Quixote believe in the immediate apparential efficacy of his work? |
| 14636 | But did they actually find liberty in the cloister? |
| 14636 | But do I really believe in it...? |
| 14636 | But do all men face this contradiction squarely? |
| 14636 | But does not the lion, alone in the desert, roar if he has an aching tooth? |
| 14636 | But does the soul feel itself distinct from God? |
| 14636 | But has not the mythological dream its content of truth? |
| 14636 | But have I any certainty that anything has preceded me or that anything must survive me? |
| 14636 | But if it leads to nothing? |
| 14636 | But in finding oneself, does not one find one''s own nothingness? |
| 14636 | But in that case, how did this unconscious God begin? |
| 14636 | But in this final solidarization, in this true and supreme_ Christination_ of all creatures, what becomes of each individual consciousness? |
| 14636 | But is an eternal and endless life after death indeed thinkable? |
| 14636 | But is extension, is matter, that which thinks and is spiritualized, or is thought that which is extended and materialized? |
| 14636 | But is it a theory? |
| 14636 | But is it certain? |
| 14636 | But is it possible to philosophize in pure algebra or even in Esperanto? |
| 14636 | But is it possible? |
| 14636 | But is not the gratification of the mind of him who cultivates philosophy part of the well- being of his life? |
| 14636 | But is there any need to repeat once again these obvious truths, which, though they have continually been forgotten, are continually rediscovered? |
| 14636 | But is there anyone who is content with this? |
| 14636 | But is there anything outside of our mind, outside of our consciousness which embraces the sum of the known? |
| 14636 | But is there really a tragedy? |
| 14636 | But is this certain? |
| 14636 | But is this really a dead weight that impedes the progress of science, or is it not rather its innermost redeeming essence? |
| 14636 | But let us see; weak men... weak peoples... robust spirits... strong peoples... what does all this mean? |
| 14636 | But may it not be that there are illusions and fallacies rooted in human nature itself? |
| 14636 | But may there not be some justification for the morality of the hermit, of the Carthusian, the ethic of the Thebaid? |
| 14636 | But may they not perhaps possess a content, an individual matter, incommunicable and untranslatable? |
| 14636 | But she, wherefore is she useful to us? |
| 14636 | But since the wicked man is possibly only a man who has been driven to despair, will a human God condemn him because of his despair? |
| 14636 | But was Cervantes a solitary and isolated phenomenon, without roots, without ancestry, without a foundation? |
| 14636 | But were they not fundamentally one and the same thing? |
| 14636 | But what are we to understand? |
| 14636 | But what can an individual soul in a world of matter actually be? |
| 14636 | But what is disease precisely? |
| 14636 | But what is finality? |
| 14636 | But what is its end? |
| 14636 | But what is that? |
| 14636 | But where does religion end and superstition begin, or perhaps rather we should say at what point does superstition merge into religion? |
| 14636 | But where is the delight of him who rests? |
| 14636 | But which is the real Christ? |
| 14636 | But who shall put fetters upon the imagination, once it has broken the chain of the rational? |
| 14636 | But why? |
| 14636 | But will His mode of being in each one be different or will it be the same for all alike? |
| 14636 | But, I shall be asked, What then is passion? |
| 14636 | But, is it necessary to enhance his figure by literary comparison? |
| 14636 | But, on the other hand, as a religious conception and veiled in mystery, why not-- although the idea revolts our feelings-- an eternity of suffering? |
| 14636 | But, on the other hand, is not all this substantially esthetics, and not ethics, still less religion? |
| 14636 | By whom? |
| 14636 | CAIN: How? |
| 14636 | Cain questions again,"Are ye happy?" |
| 14636 | Cain, in Byron''s poem, asks of Lucifer, the prince of the intellectuals,"Are ye happy?" |
| 14636 | Can it indeed be ours once we have given it to the public? |
| 14636 | Can my consciousness know that there is anything outside it? |
| 14636 | Can there exist pure knowledge without feeling, without that species of materiality which feeling lends to it? |
| 14636 | Contradiction? |
| 14636 | Could not the man in the stove have said:"I feel, therefore I am"? |
| 14636 | Did Calderón know? |
| 14636 | Did Calderón know? |
| 14636 | Did He perhaps create evil for the sake of remedying it? |
| 14636 | Did any of them discover the categorical imperative, like the old bachelor of Königsberg, who, if he was not a saint, deserved to be one? |
| 14636 | Do not all peoples begin by believing that the sun turns round the earth? |
| 14636 | Do they not suffer? |
| 14636 | Do we not here very closely approach the view that"nothingness is the way to attain to that high state of a mind reformed"? |
| 14636 | Do we not perhaps feel thought, and do we not feel ourselves in the act of knowing and willing? |
| 14636 | Do you not hear the laughter of God? |
| 14636 | Do you want another version of our origin? |
| 14636 | Does a man himself know it better than others or do they know it better than he? |
| 14636 | Does he not miss his former dreams of liberty? |
| 14636 | Does it make any essential change in the rational difficulty? |
| 14636 | Does not our existence consist in being perceived and felt by God? |
| 14636 | Does not the prison haunt the freed prisoner? |
| 14636 | Does the principle of life live? |
| 14636 | Does the principle of movement move? |
| 14636 | Does the soul change or does it not change in the other life? |
| 14636 | Egoism, you say? |
| 14636 | FOOTNOTES:[ 59]"Que tal?" |
| 14636 | For how, without any action from without, can any heterogeneity emerge from perfect and absolute homogeneity? |
| 14636 | For to say that all men have a natural tendency to know is true; but wherefore? |
| 14636 | For what did Don Quixote fight? |
| 14636 | For what purpose did He make matter and introduce pain? |
| 14636 | For whom did God create the world? |
| 14636 | From what does he so futilely protect them? |
| 14636 | God would thus be not the beginning but the end of the Universe; but can that be the end which was not the beginning? |
| 14636 | Happier? |
| 14636 | Have these doctrines an objective value? |
| 14636 | Have we proofs of His existence? |
| 14636 | Have you never felt the horrible terror of feeling yourself incapable of suffering and of tears? |
| 14636 | He replied:"Then wherefore God?" |
| 14636 | He who sleeps lives, but he has no consciousness of himself; and would anyone wish for an eternal sleep? |
| 14636 | How can a human soul live and enjoy God eternally without losing its individual personality-- that is to say, without losing itself? |
| 14636 | How can we conceive a pure consciousness, without a corporal organism? |
| 14636 | How can we conceive such a spirit? |
| 14636 | How can we conceive the life of a disembodied spirit? |
| 14636 | How can we turn upon ourselves, acquire reflective consciousness, save by suffering? |
| 14636 | How long will it last? |
| 14636 | How to define God? |
| 14636 | How, then, shall reason open its portals to the revelation of life? |
| 14636 | How? |
| 14636 | I am dreaming...? |
| 14636 | I came into the world to create my self, and what is to become of all our selves? |
| 14636 | I will answer by asking, What is this sense? |
| 14636 | If I do not die, what is my destiny? |
| 14636 | If in paradise they do not suffer for want of God, how shall they love Him? |
| 14636 | If it does not change, how does it live? |
| 14636 | If we all die utterly, wherefore does everything exist? |
| 14636 | In Him, who is eternal, is not all existence eternalized? |
| 14636 | In order that we may live, eh? |
| 14636 | In such a case, of what is consciousness the consciousness? |
| 14636 | In what does it differ from the religious sense and how are the two related? |
| 14636 | Is He not in his soul? |
| 14636 | Is He not in what is called hell? |
| 14636 | Is He not matter itself? |
| 14636 | Is it even this-- to be forgiven our sins? |
| 14636 | Is it fear? |
| 14636 | Is it possible for the unforewarned reason to infer the simplicity of the soul from the fact that we have to judge and unify our thoughts? |
| 14636 | Is it possible to be happy without hope? |
| 14636 | Is it pride to want to be immortal? |
| 14636 | Is it the cry for daily bread? |
| 14636 | Is it the rock or the mountain that is the individual? |
| 14636 | Is it the stream that is lost in the sea or the sea that is lost in the stream? |
| 14636 | Is it the tree? |
| 14636 | Is it to overcome death to flit about like shadows without understanding? |
| 14636 | Is it true to say of this saving scepticism which I am now going to discuss, that it is doubt? |
| 14636 | Is it, indeed, that so- called historical Christ of rationalist exegesis who is diluted for us in a myth or in a social atom? |
| 14636 | Is it, perhaps, an end in itself? |
| 14636 | Is it, perhaps, spite provoked by inability to share it? |
| 14636 | Is its end in itself or is it to gratify and educate the minds that cultivate it? |
| 14636 | Is not beauty, and together with beauty eternity, a creation of love? |
| 14636 | Is not consciousness of thinking above all consciousness of being? |
| 14636 | Is not eternal happiness an eternal hope, with its eternal nucleus of sorrow in order that happiness shall not be swallowed up in nothingness? |
| 14636 | Is not pain essential to life? |
| 14636 | Is not the monastic, the strictly monastic, ethic an absurdity? |
| 14636 | Is not the whole ethic of submission and quietism an immense paradox, or rather a great tragic contradiction? |
| 14636 | Is not this universal soul a monotheist or solitary God who is in process of becoming a pantheist God? |
| 14636 | Is only the rational true? |
| 14636 | Is our happiness the end of the Universe? |
| 14636 | Is pure thought possible, without consciousness of self, without personality? |
| 14636 | Is the badness in the intention of him who does the deed or is it not rather in that of him who judges it to be bad? |
| 14636 | Is the clear Word in Thee with that cloud veiled--A cloud as black as the black wings of Luzbel-- While Love shines naked within Thy naked breast? |
| 14636 | Is the process of assimilating nutriment perhaps less real than the process of knowing the nutritive substance? |
| 14636 | Is there indeed any? |
| 14636 | Is there not a luxury of ethics, not less justifiable than any other sort of luxury? |
| 14636 | Is there not perhaps at the root of every passion something of curiosity? |
| 14636 | Is there perhaps any greater joy than that of remembering misery-- and to remember it is to feel it-- in time of felicity? |
| 14636 | Is there really anything strange in the fact that the deepest religious feeling has condemned carnal love and exalted virginity? |
| 14636 | Is this perhaps the solution? |
| 14636 | Is this true? |
| 14636 | Is truth in reason, or above reason, or beneath reason, or outside of reason, in some way or another? |
| 14636 | Is truth something that is lived or that is comprehended? |
| 14636 | Its moral character, eh? |
| 14636 | Juan de los Angeles in one of his_ Diálogos de la Conquista del Reina de Dios_(_ Dial._, iii., 8); but what does this"Be not"mean? |
| 14636 | Let any true man go down into the deeps of his own being, and answer us-- what is the cry that comes from the most real part of his nature? |
| 14636 | Let us suppose that it has three parts-- A, B, C. I ask, Where, then, does thought reside? |
| 14636 | Materialism, you say? |
| 14636 | Materialism? |
| 14636 | May it be that consciousness and its extended support are two powers in contraposition, the one growing at the expense of the other? |
| 14636 | May it be that everything has a soul and that this soul begs to be freed? |
| 14636 | May it not be that all the thoughts that have ever passed through the Supreme Consciousness still subsist therein? |
| 14636 | May it not be that the very condition which makes our eternal union with God thinkable destroys our longing? |
| 14636 | May it perhaps be that by saying"We must not talk about it,"they succeed in not thinking about it? |
| 14636 | May not all our life be a dream and death an awakening? |
| 14636 | May not disease itself possibly be the essential condition of that which we call progress and progress itself a disease? |
| 14636 | May not the absolute and perfect eternal happiness be an eternal hope, which would die if it were to be realized? |
| 14636 | May not the contemplative, medieval, monastic ideal be esthetical, and not religious nor even ethical? |
| 14636 | May not this death of the body of the Universe be the final triumph of its spirit, of God? |
| 14636 | May not this impure blood promote a more active cerebration precisely because it is impure? |
| 14636 | May there not be a reality, by its very nature, unattainable by reason, and perhaps, by its very nature, opposed to reason? |
| 14636 | May we not say that it is not believing in the other life that makes a man good, but rather that being good makes him believe in it? |
| 14636 | Might we not say, perhaps, that it is necessary to preserve these exceptional types in order that they may stand as everlasting patterns for mankind? |
| 14636 | Morbid? |
| 14636 | More cultured? |
| 14636 | Must we then embrace the pure and naked faith in an eternal life without trying to represent it to ourselves? |
| 14636 | Of its content? |
| 14636 | Opposite ends?--are they not rather one and the same? |
| 14636 | Or can it be that outside time, in eternity, there is a difference between beginning and end? |
| 14636 | Or is it this--''Hallowed be Thy name''? |
| 14636 | Or was redemption His design, redemption complete and absolute, redemption of all things and of all men? |
| 14636 | Or, to sum up, if in heaven there does not remain something of this innermost tragedy of the soul, what sort of a life is that? |
| 14636 | Otherwise, without this uncertainty, how could we live? |
| 14636 | Our will is weakened? |
| 14636 | Pedantry? |
| 14636 | Pride, to wish to leave an ineffaceable name? |
| 14636 | Pride? |
| 14636 | Pride? |
| 14636 | Provided that he lifts himself above the vulgar, provided that he outshines the brilliance of his competitors, what does he demand more? |
| 14636 | Richer? |
| 14636 | Robbed? |
| 14636 | Romanticism itself is merely another form of pedantry, the pedantry of sentiment? |
| 14636 | Self- illusion? |
| 14636 | Shall we doubt that we think, that we feel, that we are? |
| 14636 | Shall we say It or He? |
| 14636 | Shall we, losing all hope, shut our eyes and plunge into the voiceless depths of a universal scepticism? |
| 14636 | Solution? |
| 14636 | Someone ought to do it, so why not I? |
| 14636 | Supposing that there is a God, then wherefore God? |
| 14636 | That is well, but wherefore? |
| 14636 | That which we call will, what is it but suffering? |
| 14636 | The truth for the truth''s own sake? |
| 14636 | The truth, in order that we may subject our conduct to it and determine our spiritual attitude towards life and the universe comformably with it? |
| 14636 | The vision of God-- that is to say, the vision of the Universe itself, in its soul, in its inmost essence-- would not that appease all our longing? |
| 14636 | Those anticipations of Immortality and God-- what are they? |
| 14636 | To rest,_ requiescere_--is not that to sleep and not to possess even the consciousness that one is resting? |
| 14636 | To will oneself, is it not to wish oneself eternal-- that is to say, not to wish to die? |
| 14636 | Very pretty, is it not? |
| 14636 | Was he free? |
| 14636 | Was he happy, Benedict Spinoza, while, to allay his inner unhappiness, he was discoursing of happiness? |
| 14636 | Was he happy, the poor Jewish intellectualist definer of intellectual love and of happiness? |
| 14636 | Was it not a kind of doom that the ancient gods, no less than the demons, were subject to-- the deprivation of the power to commit suicide? |
| 14636 | Was man made for science or was science made for man? |
| 14636 | We have not the scientific spirit? |
| 14636 | We lose the capacity for human action? |
| 14636 | What added glory does He gain by the creation of angels or of men whose fall He must punish with eternal torment? |
| 14636 | What but this is the meaning of vaccination and all the serums, and immunity from infection through lapse of time? |
| 14636 | What can a man ask for more? |
| 14636 | What choice, then, have we? |
| 14636 | What cruelty is there in denying to a man that which he did not or could not desire? |
| 14636 | What difference does it make whether it be a book that is infallible-- the Bible, or a society of men-- the Church, or a single man? |
| 14636 | What difference in effect does it make if there is not any finality? |
| 14636 | What difference is there between being absorbed by God and absorbing Him in ourself? |
| 14636 | What does it all mean? |
| 14636 | What does it matter to me what Cervantes intended or did not intend to put into it and what he actually did put into it? |
| 14636 | What does philosophy mean? |
| 14636 | What does the philosopher seek in it and with it? |
| 14636 | What does"being good"mean? |
| 14636 | What else but this is that atrocity of the eternal pains of hell, which agrees so ill with the Pauline apocatastasis? |
| 14636 | What else was the Mariolatry of a St. Bonaventura, the troubadour of Mary? |
| 14636 | What end did progress serve? |
| 14636 | What if some other people is better than our own? |
| 14636 | What is Fate, what is Fatality, but the brotherhood of love and suffering? |
| 14636 | What is It? |
| 14636 | What is a consciousness that is all consciousness, without anything outside it that is not consciousness? |
| 14636 | What is a divine body? |
| 14636 | What is a man profited if he shall gain the whole world and lose his own soul? |
| 14636 | What is an immortal and immortalizing body? |
| 14636 | What is eternity as opposed to time? |
| 14636 | What is he?" |
| 14636 | What is it but reflected pity that overflows and pours itself out in a flood of pity for the woes of others and in the exercise of charity? |
| 14636 | What is it to enjoy God? |
| 14636 | What is it to exist and in what sense do we speak of things as not existing? |
| 14636 | What is it, in effect, to exist? |
| 14636 | What is negative? |
| 14636 | What is our heart''s truth, anti- rational though it be? |
| 14636 | What is religion? |
| 14636 | What is substance separated from the accidents? |
| 14636 | What is that idol, call it Humanity or call it what you like, to which all men and each individual man must be sacrificed? |
| 14636 | What is the criterion by means of which we discriminate between them? |
| 14636 | What is the object in making philosophy, in thinking it and then expounding it to one''s fellows? |
| 14636 | What is this right to live? |
| 14636 | What is this_ joie de vivre_ that they talk about nowadays? |
| 14636 | What is truth? |
| 14636 | What logical contradiction is involved in the Universe not being destined to any finality, either human or superhuman? |
| 14636 | What more? |
| 14636 | What objection is there in reason to there being no other purpose in the sum of things save only to exist and happen as it does exist and happen? |
| 14636 | What sort of a thing is a perception, a comparison, a judgement, a ratiocination, distributed among three subjects?" |
| 14636 | What value has the notion of infinitude applied to consciousness? |
| 14636 | What was the effort of pragmatism but an effort to restore faith in the human finality of the universe? |
| 14636 | What was the mysticism of St. John of the Cross but a knight- errantry of the heart in the divine warfare? |
| 14636 | What would a universe be without any consciousness capable of reflecting it and knowing it? |
| 14636 | What would objectified reason be without will and feeling? |
| 14636 | What, then, is the new mission of Don Quixote, to- day, in this world? |
| 14636 | Whence do I come and whence comes the world in which and by which I live? |
| 14636 | Where is he who in the secret of his heart does not propose to himself any other object than to distinguish himself? |
| 14636 | Where is the philosopher who would not willingly deceive mankind for his own glory? |
| 14636 | Wherefore? |
| 14636 | Wherefore? |
| 14636 | Whither do I go and whither goes everything that environs me? |
| 14636 | Who at eighty years of age remembers the child that he was at eight, conscious though he may be of the unbroken chain connecting the two? |
| 14636 | Who can extract the cube root of an ash- tree? |
| 14636 | Who can measure capacities and aptitudes? |
| 14636 | Who can say to- day-- in Spain, at any rate-- what Europe is? |
| 14636 | Who does not know the mythical tragedy of Paradise? |
| 14636 | Who does not recollect those words of the Gospel,"Lord, I believe, help thou my unbelief"? |
| 14636 | Who is He? |
| 14636 | Who is it that thunders?" |
| 14636 | Who knows what is the post that suits him best and for which he is most fitted? |
| 14636 | Who then shall be saved? |
| 14636 | Who would wish for an eternal life like that? |
| 14636 | Why Velázquez''s and not Christ himself? |
| 14636 | Why do I not keep silence about it too? |
| 14636 | Why do I wish to know whence I come and whither I go, whence comes and whither goes everything that environs me, and what is the meaning of it all? |
| 14636 | Why does he seek the disinterested truth? |
| 14636 | Why suppose that it is good that is positive and original, and evil that is negative and derivatory? |
| 14636 | Why this manifest hostility to such a belief? |
| 14636 | Why? |
| 14636 | Will He remember His dream? |
| 14636 | Will it not be like a sleep in which we dream without knowing what we dream? |
| 14636 | Will not God be wholly in one of the damned? |
| 14636 | Will this work be efficacious? |
| 14636 | Windelband, the historian of philosophy, in his essay on the meaning of philosophy(_ Was ist Philosophie_? |
| 14636 | With what conscience? |
| 14636 | Without the Counter- Reformation, would the Reformation have followed the course that it did actually follow? |
| 14636 | Would it not have been better if He had not made anything? |
| 14636 | Would nothing have been changed had there been no Charles I., no Philip II., our great Philip? |
| 14636 | Would you think it strange if this father were offended at such an impertinence? |
| 14636 | Yes, but what I work at, will not that too be lost in the end? |
| 14636 | Yes, why not an eternity of suffering? |
| 14636 | You know what a product of the differentiation of labour is? |
| 14636 | [ 46]"_ Qué es Verdad?_"("What is truth? |
| 14636 | [ 46]"_ Qué es Verdad?_"("What is truth? |
| 14636 | [ 50] Is the sadness of the field in the fields themselves or in us who look upon them? |
| 14636 | [ 53] But those who are at large, are they not really, thanks to God, mad too? |
| 14636 | _ Quid ad æternitatem?_ This is the capital question. |
| 14636 | _"Is there?" |
| 14636 | and then the great Intellectual says to him:"No; art thou?" |
| 14636 | and when do we say that a thing exists? |
| 14636 | by what right? |
| 14636 | for what happiness were it else? |
| 14636 | how long shall I suffer you? |
| 14636 | is not its joy to feel itself absorbed? |
| 14636 | may there not be pedantry too in thinking ourselves the objects of mockery and in making Don Quixotes of ourselves? |
| 14636 | o"como va?" |
| 14636 | or may we possibly sustain with our suffering some alien happiness? |
| 14636 | or shall I call them God, Father, Spirit, Love? |
| 14636 | or"I will, therefore I am"? |
| 14636 | or, rather, what is it but the revelation of its divinity? |
| 14636 | some reader will exclaim;"and who are you?" |
| 14636 | what is positive? |
| 14636 | what is this intellectual love? |
| 14636 | wherefore? |
| 14636 | why not a God who is nourished by our suffering? |
| 14636 | would it wish to return to the cloud which drew its life from the sea? |
| 14636 | you ask me, wherefore? |
| 14636 | you ask; and I reply, In virtue of what do we now live? |
| 8910 | _ We may fairly inquire what is this Being? 8910 A theist, very estimable for his talents, asks,if there can be any other cause than an evil disposition, which can make men atheists?" |
| 8910 | Above all, when there is a question of its own interests, does it not dispense with engagements, however solemn, made with those whom it condemns? |
| 8910 | Again, is it an ascertained fact, does experience warrant the conclusion, that superstition has a useful influence over the morals of the people? |
| 8910 | Again, upon what do they found the existence of these theories, by whose aid they pretend to solve all difficulties? |
| 8910 | Again; do we not see that either enthusiasm or interest is the only standard of their decisions? |
| 8910 | Are not the most horrid crimes perpetrated in all parts of the world? |
| 8910 | Are not the sovereigns of almost every country in a continual state of warfare with their subjects? |
| 8910 | Are not those dreamers, who are incapable of attaching any one positive idea to the causes of which they unceasingly speak, true deniers? |
| 8910 | Are not those visionaries, who make a pure nothing the source of all beings, men really groping in the dark? |
| 8910 | Are not those who have thus given loose to their imagination, who have given birth to this system, themselves men? |
| 8910 | Are they agreed upon the conduct to be adopted; upon the manner of explaining their texts; upon the interpretation of the various oracles? |
| 8910 | Are they also to be ascribed to the Divinity, because we do not refuse him qualities possessed by his creatures? |
| 8910 | Are they ever contented with the proofs offered by their colleagues? |
| 8910 | Are they in a condition to maturely weigh theories that require the utmost depth of thought? |
| 8910 | Are they not delirious fanatics, on whom the law, dictated by the most inhuman prejudices, imposes the necessity of acting like ferocious brutes? |
| 8910 | Are they not savage tyrants, who have the rank injustice to violate thought; who have the folly to believe they can enslave it? |
| 8910 | Are they, in fact, in a condition to be charged with this knowledge? |
| 8910 | Are we better acquainted with the cause of polar attraction? |
| 8910 | Are we in a condition to explain the phenomena of light, electricity, elasticity? |
| 8910 | Are, therefore, the philosophers atheists, because they do not reply, it is God who is the author of these effects? |
| 8910 | As soon as they subscribe to a principle fatally opposed to reason, by what right do they dispute its consequences, however absurd they may be found? |
| 8910 | Besides, wherefore should we leave it to the judgment of men, who are, themselves, only enabled to act after our manner? |
| 8910 | But are not these gods the thing in question? |
| 8910 | But does he not frequently offer up his thanksgivings for actions that overwhelm his neighbour with misery? |
| 8910 | But does this afford us one single, correct idea of the_ Divinity_? |
| 8910 | But is it possible to derogate from the necessary laws of existence? |
| 8910 | But is not this wilful idleness? |
| 8910 | But what is this grace? |
| 8910 | But what is this man, who is so foully calumniated as an atheist? |
| 8910 | But where are the people or the clergy who will allow, either that their Divinity is false, or their worship irrational? |
| 8910 | But where is the necessity for mystery in points of such vast importance? |
| 8910 | But wherefore, it might be inquired, should I take this system upon your authority? |
| 8910 | But, seriously, does this prove that they do not deceive? |
| 8910 | Can any thing be more rational than to probe to the core these astounding theories? |
| 8910 | Can it make man either better or worse, that he should consider the whole that exists as material? |
| 8910 | Can it really be that reason is dangerous? |
| 8910 | Can men have stronger motives for the practise of virtue? |
| 8910 | Can that which exists necessarily, act but according to the laws peculiar to itself? |
| 8910 | Can they shew the test that will lead to an acquaintance with them? |
| 8910 | Can we at all flatter ourselves that to please us, to gratify our discordant wishes, he will alter his immutable laws? |
| 8910 | Can we conceive that immateriality could ever draw matter from its own source? |
| 8910 | Can we imagine that at our entreaty he will take from the beings who surround us their essences, their properties, their various modes of action? |
| 8910 | Can we, or can we not admit their argument to be conclusive, such as ought to be received by beings who think themselves sane? |
| 8910 | Could I, by the aid of these senses, discover thy spiritual essence, of which no one could furnish me any idea? |
| 8910 | Could atheists, however irrational they may be supposed, if assembled together in society, conduct themselves in a more criminal manner? |
| 8910 | Could the great_ Cause of causes_ make the whole, without also making its part? |
| 8910 | Did princes really become more powerful; were nations rendered more happy; did they grow more flourishing; did men become more rational? |
| 8910 | Did the morals of the people improve under the pastoral care of these guides, who were so liberally rewarded? |
| 8910 | Do not all your oracles breathe inconsistency? |
| 8910 | Do they ever last longer than for the season of their convenience? |
| 8910 | Do they unanimously subscribe to each other''s ideas? |
| 8910 | Do we find substantive virtues adorn those who most abjectly submit themselves to all the follies of superstition? |
| 8910 | Do we know why the magnet attracts iron? |
| 8910 | Do we understand the mechanism by which that modification of our brain, which we tall volition, puts our arm or our legs into motion? |
| 8910 | Does he, in fact, do more than collect together that which becomes, in consequence of its association, perfectly unintelligible? |
| 8910 | Does it procure for its agents the marvellous faculty of having distinct ideas of beings composed of so many contradictory properties? |
| 8910 | Does not the disproportion, of which they speak with such amazing confidence, attach to themselves as well as to others? |
| 8910 | Does not their more sober judgment unceasingly condemn the extravagancies to which their undisciplined passions deliver them up? |
| 8910 | Does not this somewhat remind us of what Rabelais describes as the employment of Queen Whim''s officers, in his fifth book and twenty- second chapter? |
| 8910 | Does then theology impart to the mind the ineffable boon of enabling it to conceive that which no man is competent to understand? |
| 8910 | Does, he, however, elucidate his embarrassments, by submitting her action to the agency of a being of which he makes himself the model? |
| 8910 | Dost thou not behold ambition tormented day and night, with an ardour which nothing can extinguish? |
| 8910 | Generally speaking, is there the least sincerity in the alliances which these rulers form among themselves? |
| 8910 | Granted: but is he quite certain these oracles have emanated from themselves? |
| 8910 | Granted: who has ever doubted it? |
| 8910 | Has he laid down false principles? |
| 8910 | Has it not in a great measure confounded the notions of virtue and vice, of justice and injustice? |
| 8910 | Has it not legitimatized murder; given a system to perfidy; organized rebellion; made a virtue of regicide? |
| 8910 | Has it not, in many instances, rendered the most essential duties of our nature problematical? |
| 8910 | Has it not, on the contrary, had a tendency to obscure the wore certain science of morals? |
| 8910 | Has not its altars been drenched with human gore? |
| 8910 | Has the human understanding progressed a single step by the assistance of this metaphysical science? |
| 8910 | Have I been able to render homage to the justice of thy priests, whilst I so frequently beheld crime triumphant, virtue in tears? |
| 8910 | Have they flattered thee that thou art something supernatural? |
| 8910 | Have they sufficiently reflected on the tendency of this mode of reasoning? |
| 8910 | Have they then assured thee that thou art a god? |
| 8910 | He gives it thought and intelligence, but how conceive these qualities without a subject to which they may adhere? |
| 8910 | How are we to know that? |
| 8910 | How can a corporeal being make an incorporeal being experience incommodious sensations? |
| 8910 | How can he imitate that goodness, that justice, that mercy, which does not resemble either his own, or any thing he can conceive? |
| 8910 | How can it even be conceived by mortals? |
| 8910 | How can it give impulse to matter, how set it in motion? |
| 8910 | How can the gross organs of the one, comprehend the subtile quality of the other? |
| 8910 | How can these happy effects ever be expected from the polluted fountains of superstition, whose waters do nothing more than degrade mankind? |
| 8910 | How can we acquire a knowledge of their will? |
| 8910 | How could he perceive the beautiful order which they had introduced into the world, while he groaned under such a multitude of calamities? |
| 8910 | How did he discover the end proposed by the Deity? |
| 8910 | How do we understand this term? |
| 8910 | How do you become acquainted with these impenetrable mysteries? |
| 8910 | How doth it act upon man? |
| 8910 | How follow a conduct suitable to please them-- to render himself acceptable in their sight? |
| 8910 | How formidable a foe must not outraged reason be to falsehood? |
| 8910 | How is he to judge now? |
| 8910 | How make an immaterial being, who has neither organs, space, point, or contact, understand that modification of matter called voice? |
| 8910 | How shall it be decided who is right, or who is wrong? |
| 8910 | How shall we attribute anger to beings without either blood or bile? |
| 8910 | How shall we know what is agreeable to a Divinity who is incomprehensible to all men? |
| 8910 | How then am I to understand immaterial substance? |
| 8910 | How then can he be induced to call men just who act after this manner? |
| 8910 | How then does he measure out his ideas of justice? |
| 8910 | How then is he to form his judgment of beings who are represented to possess both in the extremest degree? |
| 8910 | How was he able to discern the beneficence of men whom he beheld sporting as it were with his species? |
| 8910 | How will the metaphysicians draw themselves out of this perplexing intricacy? |
| 8910 | However this may be, we must ever inquire, Why this should not be matter? |
| 8910 | If after this it be asked, What is the end of nature? |
| 8910 | If he asked, Wherefore his reason had then been given him, since he was not to use it in matters of such high behest? |
| 8910 | If he does not equally partake of them with the other beings in nature? |
| 8910 | If it be demanded, How can we figure to ourselves, that matter by its own peculiar energy can produce all the effects we witness? |
| 8910 | If it be necessary to judge the opinions of mankind according to their conduct, which is the theory that would bear the scrutiny? |
| 8910 | If the knowledge of these systems be the most necessary thing, wherefore are they not more evident, more consistent, more manifest? |
| 8910 | If their gods are infinitely good, wherefore should we dread them? |
| 8910 | If their grace works every thing in man, what reason can there be why he should be rewarded? |
| 8910 | If then it be demanded, Wherefore she exists? |
| 8910 | If there is, which are the spurious, which are the genuine? |
| 8910 | If therefore we were to form our judgments after our own puny ideas of wisdom, what should we say? |
| 8910 | If these beings are spirits that are immaterial, how can they be able to act like man, who is a corporeal being? |
| 8910 | If these ways are impenetrable, by what means did he acquire his knowledge of them? |
| 8910 | If they are immutable, by what right shall we pretend to make them change their decrees? |
| 8910 | If they are inconceivable, wherefore should we occupy ourselves with them? |
| 8910 | If they are infinitely wise, what reason have we to disturb ourselves with our condition? |
| 8910 | If they are just, upon what foundation believe that they will punish those creatures whom they have filled with imbecility? |
| 8910 | If they are lords of all, why make sacrifices to them; why bring them offerings of what already belongs to them? |
| 8910 | If they are omnipotent, how can they be offended; how can we resist them? |
| 8910 | If they are omnipresent, of what use can it be to erect temples to them? |
| 8910 | If they are omniscient, wherefore inform them of our wants, why fatigue them with our requests? |
| 8910 | If they are rational, how can the enrage themselves against blind mortals, to whom they have left the liberty of acting irrationally? |
| 8910 | If they are so different in their detail, may there not be reasonable ground for suspecting some of them are not authentic? |
| 8910 | If this argument was to be admitted, are they aware how far it, would carry them? |
| 8910 | If this be admitted as a postulatum, are they prepared to follow it in all its extent? |
| 8910 | If this substance be spiritual, that is, devoid of extent, how can there exist in it any parts? |
| 8910 | If we grant his position, what is the result? |
| 8910 | In fact, does not superstition sometimes inculcate perfidy; prescribe violation of plighted faith? |
| 8910 | In reply it will be said, somewhat triumphantly, each man hath his ideas of the sun, do all these suns exist? |
| 8910 | In short, has it not been the signal for the most dismal follies, the most wicked outrages, the most horrible massacres? |
| 8910 | In the_ second_ place, which set of these oracular developements are we to adopt? |
| 8910 | Indeed what has resulted from the confused alliance, from the marvellous speculations, which theology has made with the most substantive realities? |
| 8910 | Indeed, do we not every day behold mortals in contradiction with themselves? |
| 8910 | Indeed, what is virtue, in the eyes of the generality of theologians? |
| 8910 | Ingenuously, is it possible for man to form any true notion of such a quality? |
| 8910 | Is he matter and motion, or is he only space or the vacuum? |
| 8910 | Is he willing, adopting their own hypothesis, that evil should be committed, or can he not prevent it? |
| 8910 | Is his system fallacious? |
| 8910 | Is it in the doctrines which these codes hold forth, that he is to seek for a model? |
| 8910 | Is it independent of its own peculiar essence, or of those properties which constitute it such as it is? |
| 8910 | Is it not a derogation from the severe rules of an exact, a rigorous justice, which causes a remission of some part of a merited punishment? |
| 8910 | Is it not inconsistent with our nature? |
| 8910 | Is it not just, he exclaims, to thank the Divinity for his kindness? |
| 8910 | Is it not to ask him to alter the eternal decrees of his justice; to change the invariable laws which he hath himself determined? |
| 8910 | Is it not, according to these definitions, that which can not couple together? |
| 8910 | Is it not, in fact, announcing these beings to be men like ourselves, who act with our imperfections on an enlarged scale? |
| 8910 | Is it not, in other words, to accuse him with neglecting his creatures? |
| 8910 | Is it ridiculous? |
| 8910 | Is it, then, delirium to prefer the known to the unknown? |
| 8910 | Is not bread the result of the combination of flour, yeast and water? |
| 8910 | Is not the virtuous man, from thence in a condition to ardently desire the existence of a system that remunerates the goodness of men? |
| 8910 | Is not this formally asserting that nature herself is God? |
| 8910 | Is not this, in fact, the duty we owe to the great, the universal Parent? |
| 8910 | Is not vice frequently triumphant, and virtue compelled to seek her own reward in retirement? |
| 8910 | Is there any one who has sufficient compass of comprehension to ascertain the advantages that result from the evils that besiege us on all sides? |
| 8910 | Is there any thing imaginable wore wild and extravagant amongst those in bedlam than this would be?" |
| 8910 | Is there then no remorse but for those who believe in incomprehensible systems? |
| 8910 | Is this question answered by heaping together the estimable qualities of man? |
| 8910 | Is what is termed Atheism, compatible with Morality? |
| 8910 | Let us seriously ask him, if he does not witness good constantly blended with evil? |
| 8910 | Must, then, the work be more perfect than the workman? |
| 8910 | Of the motives which lead to what is falsely called Atheism.--Can this System be dangerous?--Can it be embraced by the Illiterate? |
| 8910 | On the other hand, what could we expect from such a being, as they have supposed him to be? |
| 8910 | On this again, there arises two almost insuperable difficulties, in the_ first_ place, who shall assure us of their actual mission? |
| 8910 | Or is it a truth that you yourself are not a man, but one of those impenetrable beings whom you say you represent? |
| 8910 | Ought we not rather to redouble our efforts to penetrate the cause of those phenomena which strike our mind? |
| 8910 | Shall God, who made the eye, not himself see? |
| 8910 | Shall it be interior or exterior to his production? |
| 8910 | Suppose their argument granted, what is to be done with all those other qualities upon which man does not set so high a value? |
| 8910 | The most rational people argue thus:"What shall I do? |
| 8910 | The necessary Being of which question is here made, doth he find no obstacles to the execution of the projects which are attributed to him? |
| 8910 | The next question would naturally be, When, where, or to whom have these oracles spoken? |
| 8910 | There is nothing but superstitious follies that are pernicious to mortals; and wherefore? |
| 8910 | This granted, I shall inquire if matter exists; if it does not at least occupy a portion of space? |
| 8910 | This granted, are they nearer the point at which they labour? |
| 8910 | Thus each man has his God: But do all these gods exist? |
| 8910 | To what purpose do ye scatter thorns on the road of life? |
| 8910 | To what purpose then is it they speak of these things to others? |
| 8910 | Under such instructors what could become of youth? |
| 8910 | Upon this principle, how many atheists ought there to be? |
| 8910 | Upon what foundation do you attribute virtues which you can not penetrate? |
| 8910 | Very good: Is it then actually in the system of fanatics, that man should draw up his ideas of virtue? |
| 8910 | Was not Pandora''s box, though stuffed with evils, trifling when compared with this? |
| 8910 | We agree to it without hesitation; but, ingenuously, are the letters which compose a poem thrown with the hand in the manner of dice? |
| 8910 | We are ignorant of the mode in which even plants vegetate, how then be acquainted with that which has no affinity with ourselves? |
| 8910 | What advantage, then, has resulted to the human race from those opinions, so universal, at the same time so barren? |
| 8910 | What advantages can ye derive from systems with which the united efforts of the whole human species have not been competent to bring ye acquainted? |
| 8910 | What are the relations that can be supposed to exist between such very dissimilar beings? |
| 8910 | What avails it, that ye multiply those sorrows to which your destiny exposes ye? |
| 8910 | What barrier could superstition, with its imaginary motives, oppose to the general corruption? |
| 8910 | What conclusion, then, ought fairly, rationally, consistently, to be drawn from the whole? |
| 8910 | What could we consistently ask of him? |
| 8910 | What do I say? |
| 8910 | What do I say? |
| 8910 | What end, then, do oaths answer? |
| 8910 | What exposition of morality does the theories, upon which ye found all the virtue, present to man? |
| 8910 | What idea do we attach to mercy? |
| 8910 | What idea do you form to yourself of a justice that never resembles that of man? |
| 8910 | What idea, however, can be formed of a being who is resembled by nothing of which we have any knowledge? |
| 8910 | What ideas must mortals, thus overwhelmed with terror, form to themselves of the irresistible cause that could produce such extended effects? |
| 8910 | What interest can so many persons have to deceive?" |
| 8910 | What is our sun compared to those myriads of suns which at immense distances occupy the regions of space? |
| 8910 | What is the conduct of our adversaries? |
| 8910 | What is the human race compared to the earth? |
| 8910 | What is this earth compared to the sun? |
| 8910 | What is this, then, but that which no man can explain or comprehend? |
| 8910 | What is to be understood by either this virtue or this energy? |
| 8910 | What morality is this, but that of men who offer themselves as living images, as animated representatives of the Divinity? |
| 8910 | What motives can I have to submit my reason to thy delirium? |
| 8910 | What must be the inference from all this? |
| 8910 | What must have been the inquietude of a people taken thus unprovided, who fancied they saw nature cruelly labouring to their annihilation? |
| 8910 | What results from all this to a rational man? |
| 8910 | What standard is it necessary man should possess, to enable him to judge of these substances? |
| 8910 | What then is its effect? |
| 8910 | What was the fruit that kings and people gathered from their imprudent kindness? |
| 8910 | What was the harvest these men yielded to their labour? |
| 8910 | What was the result? |
| 8910 | When we have given this answer, what have we said? |
| 8910 | Where are these oracles? |
| 8910 | Where can be the propriety of such an argument? |
| 8910 | Where is the man filled with kindness, endowed with humanity, who does not desire with all his heart to render his fellow creatures happy? |
| 8910 | Where then are the beneficial effects arising, to mankind from the promulgation of this doctrine? |
| 8910 | Where, then, are the web who are convinced of the rectitude of these systems? |
| 8910 | Wherefore annihilate to me a being, whose consoling idea dries up the source of my tears-- who serves to calm my sorrows? |
| 8910 | Wherefore do ye not follow in peace, the simple, easy route marked out for ye by nature? |
| 8910 | Wherefore quit nature, which had already explained to you so much? |
| 8910 | Wherefore, then, do they not in all things conform themselves? |
| 8910 | Who are those in whom we shall find the complete certitude of these truths, so important to all? |
| 8910 | Who is he who would not be a plant or a stone, every time reminiscence forces upon his imagination the irreparable loss of a beloved object? |
| 8910 | Who is the man, that understandeth any thing of the fundamental principles of these systems? |
| 8910 | Who is to measure the precise quantity of misery required to derive a certain portion of good? |
| 8910 | Who is to say when the measure of evil will be full which it is necessary to suffer? |
| 8910 | Who rather will not confess that it presents a picture of human nature, where every heart may find some corresponding harmony? |
| 8910 | Whose capacity embraces spirituality, immateriality, incorporeity, or the mysteries of which he is every day informed? |
| 8910 | Why do they attempt descriptions of that which they allow to be indescribable? |
| 8910 | Why, in point of fact, just what the man does, who, thinking he has had too much rain, implores fine weather? |
| 8910 | Will Doctor Clarke permit us to put one simple question: If to be obligated to do a certain given thing, is to be free, what is it to be coerced? |
| 8910 | Will it in any manner make him a worse subject to his sovereign; a worse father to his children; a more unkind husband; a more faithless friend? |
| 8910 | Will it require any capacity, more than is the common lot of a child, to comprehend the absurd contradiction of the two assertions? |
| 8910 | Will the assertion of either Clarke or Plato stand absolutely in place of all evidence? |
| 8910 | Would not every rational man have a right to ask the priest, where is thy superiority in matters of reasoning? |
| 8910 | Would they themselves permit such to be convincing if used against them? |
| 8910 | Would this be a desirable state? |
| 8910 | XI Defence of the Sentiments contained in this Work.--Of Impiety.--Do there exist Atheists? |
| 8910 | are we quite certain none of them may be mistaken? |
| 8910 | how shall we be justified in giving credence to their powers? |
| 8910 | of mixing up its evanescent conjectures with the confirmed aphorisms of time? |
| 8910 | refuse to the Divinity, those qualities we discover in his creatures? |
| 8910 | that their morals are as variable as their caprice? |
| 8910 | would it be that from which humanity has the best founded prospect of that felicity, which is the desired object of his research? |
| 42932 | For,asks( Plato[203]),"how could corporeal and visible objects subsist ever immutable and identical with themselves?" |
| 42932 | Isadded to white is not the same thing as"essence"taken absolutely; is it? |
| 42932 | ( As to these derivations), it might be asked whether there were no distinction between"action,""to act,"and"active,"or between"to act,"and"action?" |
| 42932 | ( Could the divinity have made use of principles derived from the senses?) |
| 42932 | ( Do objects at a distance seem smaller) because we perceive magnitude only by accident, and because color is perceived first? |
| 42932 | ( If then having senses be implied in the form of man), does not Intelligence incline towards the things here below? |
| 42932 | ( If then science exist in the Intelligence) how does it happen that it is not there in some principle other than itself? |
| 42932 | ( In reply, it might be asked) why are not all animals equally rational? |
| 42932 | ( The divinity) is in actualization, in the sense that He is both actualization and thought, is He not? |
| 42932 | ( To a soul) that lives according to the instructions received therefrom? |
| 42932 | ( To a soul) that regulates her life thereby, and derives therefrom her nature? |
| 42932 | ( To a soul) which, in this thing, holds the principle of her own determinations? |
| 42932 | ( Would it not do so) because it was impotent to do so? |
| 42932 | ( Would number then precede the essences) only in thought and conception, or also in the hypostatic existence? |
| 42932 | ACTION AND EXPERIENCING? |
| 42932 | ARE THE SENSE- WORLD AND THE INTELLIGIBLE SEPARATE, OR CLASSIFIABLE TOGETHER? |
| 42932 | AS ADDITION IS POSSIBLE WITH TIME, WHY CANNOT HAPPINESS INCREASE? |
| 42932 | Also, that if He had been less perfect, He would still have actualized in conformity with His being? |
| 42932 | And what is He doing for us? |
| 42932 | And why are not all men also equally rational? |
| 42932 | And why are they good? |
| 42932 | And why not also quality? |
| 42932 | Are all qualities differences, or not? |
| 42932 | Are all these genera susceptible of division, or do they lie entire within each of the objects they comprehend? |
| 42932 | Are earth and fire living entities within it? |
| 42932 | Are fire and water not beings? |
| 42932 | Are then growing sick and convalescence identical? |
| 42932 | Are these senses the potentiality of perceiving sense- objects? |
| 42932 | Are they inherent in the other forms? |
| 42932 | Are they sense- actualizations? |
| 42932 | Are they then parts of the Good? |
| 42932 | Are we then not implying that something is suitable to a being, on the strength of its being the good of that being? |
| 42932 | Are we trying to understand how time issued from among intelligible entities while these were resting within themselves? |
| 42932 | As the reasons here advanced would seem to imply that every number is limited, we may ask in which sense may a number be said to be infinite? |
| 42932 | As to Him who has nothing above Him, who derives nothing from any other principle, what could He think, and how could He think himself? |
| 42932 | As to the other elements, could not water exist without participating in the earth? |
| 42932 | As to the unbegotten Principle, who has nothing above Him, who is eternally what He is, what reason might He have to think? |
| 42932 | As to time, does it possess a veritable characteristic? |
| 42932 | BUT HOW COULD THE INTELLIGIBLE WORLD CONTAIN VEGETABLES OR METALS? |
| 42932 | Beauty certainly does have some power; is it so also with triangularity? |
| 42932 | Besides( if memory be only storage of images), why then does one not remember a thing when it has been heard but once or twice? |
| 42932 | Besides, even if actualization be contemporaneous with potentiality, why should not the first rank be assigned to actualization? |
| 42932 | Besides, how can we be"masters of ourselves"in general when we are carried away? |
| 42932 | Besides, how could matter be the first Principle, if it be a body? |
| 42932 | Besides, how could the absolute One, which within itself admits of no difference, beget species? |
| 42932 | Besides, how could you explain blackness and whiteness, as being composed of composition and decomposition? |
| 42932 | Besides, how would it be possible to consider as modalities such expressions as"yesterday,""formerly,""in the Lyceum,"and,"in the Academy"? |
| 42932 | Besides, how would that apply to the decad? |
| 42932 | Besides, if unity be the principle of quantity, does it share the nature of quantity, or has it a different nature? |
| 42932 | Besides, impenetrability is a quality, or is derived from a quality; but what is the source of impenetrability? |
| 42932 | Besides, in what sense can we call the figure and form of each thing a"power?" |
| 42932 | Besides, is it reasonable to make a generic category of some merely incidental characteristic? |
| 42932 | Besides, it would be impossible to say that that which learns is passive( suffering)? |
| 42932 | Besides, we should ask( Aristotle) if this modification or conception of our soul do not bear to us the aspect of unity or the manifold? |
| 42932 | Besides, what is the difference between"here"and"at Athens?" |
| 42932 | Besides, what would be the essence of the soul without the other things which constitute her being? |
| 42932 | Besides, what would stability be supposed to imply( if it were supposed to exist in sense- objects)? |
| 42932 | Besides, why should we have time by applying number either to what measures, or to what is measured? |
| 42932 | But are these measures quantities, or quantity itself? |
| 42932 | But are they beings merely because they are visible? |
| 42932 | But can life exist without a soul? |
| 42932 | But can you explain this divine foresight? |
| 42932 | But does all that is intermediary resemble a straight line, or to a uniform and homogeneous body? |
| 42932 | But from where then would Essence have derived them? |
| 42932 | But from whom then will the Good derive His greatness? |
| 42932 | But how can it be called a form when its result is deterioration, or something passive? |
| 42932 | But how can it contain the ideas of animals that are vile, or entirely without reason? |
| 42932 | But how can that which is evil( for such is the nature of matter) desire the good? |
| 42932 | But how can there be a principle higher than the one that is master of Himself? |
| 42932 | But how can there be anything imperfect in the intelligible world? |
| 42932 | But how can we do so, since we are in time? |
| 42932 | But how can you qualify the properties of quantity so as to call them equal or unequal? |
| 42932 | But how could non- essence, except by accident, refer to essence? |
| 42932 | But how could that which is not lovable be loved? |
| 42932 | But how could there be any reaction("suffering") since there is nothing there but an act? |
| 42932 | But how could there be two movements in it? |
| 42932 | But how could this difference be recognized as maximal since there are no intermediaries which show the same characteristics at a less degree? |
| 42932 | But how could ugliness and sickness, weakness and general impotence, be qualities? |
| 42932 | But how could we admit( the existence of) a nature without feeling or consciousness of itself? |
| 42932 | But how could we realize such genera? |
| 42932 | But how do the sciences of grammar or of music constitute differences? |
| 42932 | But how does contingency itself exist? |
| 42932 | But how does the earth exist in the intelligible world? |
| 42932 | But how is white distinguished from black? |
| 42932 | But how shall we separate the accidents from sense- being, if it have no existence without dimension or quality? |
| 42932 | But how then was this actualization produced by the volition( of the divinity) which did not yet exist? |
| 42932 | But how( can we conceive) of reaction in that which acts on another object? |
| 42932 | But if modality, taken in itself, be not a reality, why then make of it a category? |
| 42932 | But if the quantity of surface be quantity itself, why would surface itself be a quantity? |
| 42932 | But if this be the nature of the Good, what does He do? |
| 42932 | But is her acknowledged essence the same as that predicated of a stone? |
| 42932 | But is it not possible that the being that reacts becomes better; while, on the contrary, the one who acts, loses? |
| 42932 | But on whose authority do we learn this? |
| 42932 | But since thought and the object thought fuse, how could thought be intellectual unless the object thought were so likewise? |
| 42932 | But the chief question is whether there be degrees in virtue or justice? |
| 42932 | But then what about the( actualizations) produced in oneself which do not pass into others, such as thought and opinion? |
| 42932 | But to which part of ourselves should we refer free will? |
| 42932 | But what about the straight line? |
| 42932 | But what are the specific differences within unity? |
| 42932 | But what common element is there in alteration, growth and generation, and their contraries? |
| 42932 | But what element is common to them? |
| 42932 | But what hinders the qualified things from being called such by mere nomenclature, as homonyms, and not because of a single( all- sufficient) reason? |
| 42932 | But what is He doing at the present time? |
| 42932 | But what is fire, since the principle which produces the fire, giving it a form, must be a"reason"? |
| 42932 | But what is meant by Socrates"being in time,"and that some fact"is in time?" |
| 42932 | But what is the common element in matter and form? |
| 42932 | But what is the soul considered apart from all action, if we examine in her the part which does not work at formation of the bodies? |
| 42932 | But what is their condition here below, when united to some matter? |
| 42932 | But what is there to be feared in magnitude? |
| 42932 | But what is to be said of their confusing things new and anterior in one same classification? |
| 42932 | But what pleasure or benefit could this afford him? |
| 42932 | But what results from the relation of the similar to the similar? |
| 42932 | But what then would become of the genera themselves? |
| 42932 | But which of these three intervals shall be called time? |
| 42932 | But why could Intelligence not have deliberated before producing the sense- man? |
| 42932 | But why could this unity not be the First Unity, ignoring the absolute Unity? |
| 42932 | But why could time not exist before the existence of a soul to measure it? |
| 42932 | But why should essence not be merely the"pair"( instead of the manifold)? |
| 42932 | But why should not the Good, beauty, virtues, science, or intelligence be considered primary genera? |
| 42932 | But why should that which a being receives from a superior Being be its good? |
| 42932 | But why should these Animals( devoid of reason) exist in the divine Intelligence? |
| 42932 | But why should we not regard the stability of intelligible things also as a negation of movement? |
| 42932 | But( shall we ask them), how can intelligence be mingled with pleasure so as to form a perfect fusion therewith? |
| 42932 | But, having arrived there, what should we answer if we were asked on what grounds these things themselves are good? |
| 42932 | By what indeed could one distinguish white from black, and colors from tastes and sensations of touch? |
| 42932 | By what, indeed, could it be measured? |
| 42932 | CAN WE ANALYZE THIS WORLD BY ANALOGY WITH THE INTELLIGIBLE? |
| 42932 | Can He say,"I am the Good"? |
| 42932 | Can He say,"I am?" |
| 42932 | Can number therefore exist before the essences? |
| 42932 | Can the qualities seen in the sense- world, and those that exist in the intelligible world, be classified together in one kind? |
| 42932 | Can the same be said for all the intelligibles, and is that the origin of all numbers? |
| 42932 | Can this expression("he has arms") refer only to a man, or even to his statue? |
| 42932 | Chance, in fact, is the contrary of reason; how then could( chance) produce( reason)? |
| 42932 | Could it be said that they are contraries because their effects differ maximally? |
| 42932 | Could not the memory of virtuous actions contribute to happiness? |
| 42932 | Could we not also predicate similarity of two magnitudes? |
| 42932 | Could we say that, because it is moved while moving, there were in it two movements? |
| 42932 | Could you describe what you saw from there as being what it is fortuitously? |
| 42932 | Could( the divinity) have made Himself different from what He made Himself? |
| 42932 | DO CERTAIN ACTIONS APPEAR IMPERFECT WHEN NOT JOINED TO TIME? |
| 42932 | DOES FREE WILL BELONG TO GOD ONLY, OR TO OTHERS ONLY? |
| 42932 | Did it then contemplate the Good without intelligence? |
| 42932 | Do the divinities themselves possess free will, or is this limited to human beings, because of their many weaknesses and uncertainties? |
| 42932 | Do these things differ in relation to time? |
| 42932 | Do you see the beauty that shines in all these forms so various? |
| 42932 | Does Happiness Increase With Time? |
| 42932 | Does He contain anything that is not Himself, that He does not do, that is not His work? |
| 42932 | Does a quality admit of more or less? |
| 42932 | Does desire pursue that which is suitable to it, or not? |
| 42932 | Does every quality have an opposite? |
| 42932 | Does five differ from three by two? |
| 42932 | Does happiness increase with duration of time? |
| 42932 | Does it mean that they are"part of time?" |
| 42932 | Does it not occupy itself with regulating and moderating the passions and desires when the soul is not healthy? |
| 42932 | Does it not rather seem something unworthy of the divine Intelligence? |
| 42932 | Does it, therefore, need being fed? |
| 42932 | Does manifoldness consist in distance from unity? |
| 42932 | Does the fire allow any of its substance to flow off, or escape? |
| 42932 | Does the good constitute their being, or is each good taken in its totality? |
| 42932 | Does the sense- man have a being different from the soul which produces him, and makes him live and reason? |
| 42932 | Does this imply that Essence is not good? |
| 42932 | Does this mean only a great difference? |
| 42932 | Does unity exist only in the objects that participate therein? |
| 42932 | Does unity therefore inhere in essences, and does it subsist with them? |
| 42932 | For if the differences were not of magnitude, of what would they be differences? |
| 42932 | For indeed, how could we understand anything that we could not perceive? |
| 42932 | For instance, in him who hears? |
| 42932 | For what difference inheres in matter? |
| 42932 | For what room for succession would that allow, if all things were immovable in unity? |
| 42932 | For whom anyway is the Good good? |
| 42932 | From on high? |
| 42932 | From whom then did matter receive animation? |
| 42932 | Further, granting the distinctness of the genera, can we grant that the individuals blend? |
| 42932 | Further, how should we distinguish the natural boxing ability from that which is scientifically acquired? |
| 42932 | Further, if the power which acts on something else simultaneously experiences( or"suffers"), how can it still remain active? |
| 42932 | Further, what element is common to the primary and secondary beings, since the secondary owe their characteristic title of"being"to the primary ones? |
| 42932 | HOW CAN MOVEMENT BE IN TIME, IF CHANGE BE OUTSIDE OF TIME? |
| 42932 | Has necessity then caused its own( hypostatic) existence? |
| 42932 | He( Strato the Peripatetic?) |
| 42932 | How are all things considered within unity, and how will it be possible to reduce number to unity, since it has a similar nature? |
| 42932 | How can all qualities be potentialities? |
| 42932 | How can infinity subsist in the intelligible world? |
| 42932 | How can it be, however, that Goodness should consist in coming closer to unity, even for number, which is inanimate? |
| 42932 | How can physical powers form a secondary kind of qualities? |
| 42932 | How can the earth in the intelligible world be alive there? |
| 42932 | How can the thing qualified by a quality refer to the quality? |
| 42932 | How could He say that experience has already demonstrated the utility of some one thing, and that it is well to make use of it? |
| 42932 | How could it make a mistake about the matter? |
| 42932 | How could one reduce to a single classification the length of three feet, and whiteness-- since one is a quantity, and the other a quality? |
| 42932 | How could she contain priority, posteriority, or more or less duration of time? |
| 42932 | How could the Soul apply herself to some object other than that which occupies her? |
| 42932 | How could time and place be reduced thereto? |
| 42932 | How could time be explained as a modality? |
| 42932 | How could we perceive something that would be foreign to us? |
| 42932 | How did the infinite, in spite of its infiniteness, reach existence? |
| 42932 | How do these genera make species out of all( these beings)? |
| 42932 | How does it measure? |
| 42932 | How does, matter receive form? |
| 42932 | How far does Grammatical science then have less reality than some particular grammatical science, and Science, than some particular science? |
| 42932 | How indeed could a sickness, become a habituation, or be a reason? |
| 42932 | How indeed could any of the beings dependent on Him ever equal Him, not having a nature identical with His? |
| 42932 | How indeed could five differ from three by two, when five contains two? |
| 42932 | How indeed could one and the same sense distinguish the difference of the qualities it perceives? |
| 42932 | How indeed could one attribute freedom to a being that obeys its nature? |
| 42932 | How indeed could the First exist accidentally? |
| 42932 | How indeed could the One have become manifold, and how could it have begotten the species, if nothing but it existed? |
| 42932 | How indeed could the things contained in a living being not also themselves be living beings? |
| 42932 | How indeed could time measure, and what would time, while measuring, say? |
| 42932 | How indeed could we attribute to chance the existence of the principle of all reason, order, and determination? |
| 42932 | How indeed could you divide unity? |
| 42932 | How indeed could you even say"ten"without the aid of numbers within yourself? |
| 42932 | How indeed could you explain the movements of teaching and studying by mere"composition"? |
| 42932 | How indeed would it be possible to add to exterior objects the conception of our imagination, a conception that exists in ourselves exclusively? |
| 42932 | How is"to act"a modality, since he who acts is not himself a modality, but rather acts within some modality, or even, acts simply? |
| 42932 | How may we define the fact of"reaction"? |
| 42932 | How shall we define the aeon( or, eternity)? |
| 42932 | How then can we conceive the infinite? |
| 42932 | How then could fortune, contingency and chance approach this intelligence- begetting Power, a power that is genuinely and essentially creative? |
| 42932 | How then could one, to Essence, refuse to attribute existence, or any of the things of which it is an actualization, and which it constitutes? |
| 42932 | How then could they be different from the whole that they constitute? |
| 42932 | How then does Intelligence, though remaining one, by Reason produce particular things? |
| 42932 | How then is multitude classified among relatives? |
| 42932 | How then is time present everywhere? |
| 42932 | How then would the altering movement in a certain manner modify what reacts without an equal reaction in what is acting? |
| 42932 | How then would the universal be less in being? |
| 42932 | How then, if He contain nothing that was commanded, could He command Himself? |
| 42932 | How will it be conceived? |
| 42932 | How will that which is moved and which suffers be able to receive it? |
| 42932 | How would that depend on us? |
| 42932 | How( could this incorporation into a single genus be effected with) the elements of some object and the object itself? |
| 42932 | How, for instance, could pure movement produce species of movement? |
| 42932 | However, how do four of these genera complete being, without nevertheless constituting the suchness( or, quality) of being? |
| 42932 | IF TIME BE A QUANTITY; WHY SHOULD"TIME WHEN"FORM A SEPARATE CATEGORY? |
| 42932 | IF UNHAPPINESS INCREASE WITH TIME, WHY SHOULD NOT HAPPINESS DO SO? |
| 42932 | IS CHANGE ANTERIOR TO MOVEMENT? |
| 42932 | IS THE WORD GOOD A COMMON LABEL OR A COMMON QUALITY? |
| 42932 | If certain qualities be derived from an affection, and if others do not derive therefrom, how could they be classified as one kind? |
| 42932 | If he becomes white even after his birth, is he still passive? |
| 42932 | If he did not consider self- love as the foundation thereof, what difference could there be for him between existence and non- existence? |
| 42932 | If he who received the movement possesses it as he possesses color, why could it not also be said that he possessed movement? |
| 42932 | If however relation be something different from modality, in what does that difference consist? |
| 42932 | If it be active, when it reacts-- when, for instance, it rubs-- why is it considered active rather than passive? |
| 42932 | If it be not water that everywhere is present in the paper, but only( humidity which is) the quality of the water, where then is the water itself? |
| 42932 | If movement exist along with the priority and posteriority which relate thereto, why will we not have time without number? |
| 42932 | If one thing be embellished, and another thing embellishes it, could we say that the embellished thing reacts? |
| 42932 | If one thing increase, and another thing be increased, will we admit that the thing that increases reacts? |
| 42932 | If quality consist in a form, in a character and a reason, how could one thus explain impotence and ugliness? |
| 42932 | If reason produce another desire, how does it do so? |
| 42932 | If sensation be related to the sense- object, why do they not equally relate"sensing"( feeling) to the sense- object? |
| 42932 | If so, how does this unity find itself? |
| 42932 | If so, how is it that on high( in the intelligible world) the pair and triad exist? |
| 42932 | If such were the state of affairs( answers Plotinos), if number were considered only within objects, would it possess hypostatic existence? |
| 42932 | If the essence( of matter) were identical with evil, how could matter wish to possess this good? |
| 42932 | If the existence of the One be granted, why should we not also grant the existence of ten unities? |
| 42932 | If the interval characteristic of time be made to consist in movement, where shall the duration of rest be posited? |
| 42932 | If the man be defined as being the composite of the reasonable soul and the body, how can he be an immortal hypostatic existence? |
| 42932 | If the man capable of boxing be related to the quality, why should not the same quality obtain between the active man and activity? |
| 42932 | If the possession of the Good give them joy, why should their joy come from possession of the Good, rather than from possession of anything else? |
| 42932 | If the primary unity exist already in the Unity in itself, what need would that Unity in itself have of that unity to be one? |
| 42932 | If then it be from number that continuous dimension derives its quantitativeness, how could this dimension be a genus, when number is not? |
| 42932 | If then time be a number in itself, in what does it differ from the number ten, or from any other number composed of unities? |
| 42932 | If then virtue when applied to actions be forced to engage in such activities, how could it possess independence in all its purity? |
| 42932 | If then, in all these cases, evil be increased with time, why should not the same circumstance obtain in the contrary case? |
| 42932 | If they do receive something from it, what does it consist of? |
| 42932 | If they know it by mere sensation, how far does that sensation contribute to the freedom of will? |
| 42932 | If this be so, why should we recognize several kinds of qualities? |
| 42932 | If universal Intelligence comprises all the individual intelligences, might not the latter all be identical? |
| 42932 | If, besides, we were to recognize that movement is proper to this same organization, would we not add it to the three elements already distinguished? |
| 42932 | If, when we say"where?" |
| 42932 | In any case, how could the statement,"He has arms"be considered something simple, which could be reduced to any one category? |
| 42932 | In general, what is being? |
| 42932 | In the first place, what common element is there in matter, form, and the concretion of matter and form? |
| 42932 | In this case, how could the same movement be action and reaction simultaneously? |
| 42932 | In this case, will we be compelled to admit that number is anterior to the other intelligible entities, or posterior thereto? |
| 42932 | In this case, would we distinguish several ways of being useful or harmful? |
| 42932 | In this state does intelligence successively see one thing, and then another? |
| 42932 | In view of the many differences obtaining between them, how otherwise could modalities form a category? |
| 42932 | In what do these senses( which are attributed to the intelligible Man) consist? |
| 42932 | In what does such a man contribute to render"being"more"being"? |
| 42932 | In what manner, and of what is matter a genus? |
| 42932 | In what respects do the( entities) which are contained by Intelligence seem to bear the form of the Good? |
| 42932 | In what sense do we then say that it depends on us to be good, and that"virtue has no master? |
| 42932 | In what sense does the number which is within us( before we enumerate) have a mode( of existence) other( than the one we produce in enumeration)? |
| 42932 | In what sense then is the word"infinite"here used? |
| 42932 | In what sense, therefore, could each of the elements of essence be called"one"? |
| 42932 | In what sequence could we incorporate that which is composed of both? |
| 42932 | In what state then do the above- mentioned objects find themselves on high( in the intelligible world)? |
| 42932 | In what then does this modification of matter consist? |
| 42932 | In which of these things does the form of the Good inhere in the highest degree? |
| 42932 | Indeed, does the genus of quality contain both White, and a particular white; or Grammar, and some particular grammatical science? |
| 42932 | Is He forced to think because He is actualization, and not merely potentiality? |
| 42932 | Is change[417] anterior to movement? |
| 42932 | Is he the soul that is disposed in some special manner? |
| 42932 | Is he the soul that uses the body in some particular way? |
| 42932 | Is infinity this distance carried to the extreme, because it is an innumerable manifoldness? |
| 42932 | Is it a composite of all qualities, or does it constitute a form, a"reason,"which produces the body by presence in matter? |
| 42932 | Is it a consequence, and partially an aspect of each being, like man and one- man, essence and one- essence? |
| 42932 | Is it because certain things exercise an action that is constructive or destructive on the eyes, or the tongue? |
| 42932 | Is it because each of them is a form, or because each is beautiful, or perhaps for some other reason? |
| 42932 | Is it because matter, form and their combination form a foundation for other things? |
| 42932 | Is it because they are combinations? |
| 42932 | Is it because they contain matter? |
| 42932 | Is it because they have a form? |
| 42932 | Is it because they qualify certain things? |
| 42932 | Is it because what is generated does not yet exist, and because movement could not exist in non- being? |
| 42932 | Is it by a mere play on words that life, intelligence and ideas are called good? |
| 42932 | Is it composed of unities? |
| 42932 | Is it for its defense? |
| 42932 | Is it in the motor? |
| 42932 | Is it in the movable element? |
| 42932 | Is it in the same sense that one calls a line infinite? |
| 42932 | Is it not a magnitude? |
| 42932 | Is it not this because it is eminently suited to it? |
| 42932 | Is it participation in their qualities by whatever approaches them? |
| 42932 | Is it possible that number should exist in itself, or must we contemplate two in two objects, three in three objects, and so forth? |
| 42932 | Is it that modality here possesses greater reality? |
| 42932 | Is it the life of the Good? |
| 42932 | Is it the movement that will be measured, and the extension that will measure it? |
| 42932 | Is it thus perpetual? |
| 42932 | Is life a good merely as such, even if it were life pure and simple? |
| 42932 | Is that which is desirable for some being the good of this being, and do we call the Good that which is desirable for all beings? |
| 42932 | Is the Good an attribute of some other being, or is the Good good for itself? |
| 42932 | Is the Good goodness, and does it receive this name because it is desirable for some being? |
| 42932 | Is the content of("seminal) reason"and of a particular reason, identical with what appears, or does it apply thereto only by a figure of speech? |
| 42932 | Is the expression of the essence of something simultaneously the expression of its unity, so that it possesses as much unity as it possesses essence? |
| 42932 | Is the genuine definition of a man that"he is a reasonable animal"? |
| 42932 | Is the heaven composed exclusively of fire? |
| 42932 | Is the mere presence of the movement in the moved sufficient to constitute reaction? |
| 42932 | Is the unity which is found among sense- beings a quantity? |
| 42932 | Is their difference then due to their subjects, or to anything else? |
| 42932 | Is then infinity an evil, and are we ourselves evil when we are manifold? |
| 42932 | Is there a same, single quality which is something common to all qualities, and which, by its differences, forms classifications? |
| 42932 | Is there then a living("seminal) reason"in the earth also? |
| 42932 | Is time also within us? |
| 42932 | Is time then some part of movement? |
| 42932 | It may be asked, is this being no longer active when it acts on some other object, as, for instance, by striking it, and then reacts? |
| 42932 | It may perhaps be asked, why is movement not rather the negation of rest? |
| 42932 | It might be objected, When one( being) makes another suffer, is it not true that the one acts, and the other reacts? |
| 42932 | It would then be a magnitude, as, for instance, a line, which follows the movement; but how will this line be able to measure what it follows? |
| 42932 | Let us first examine our earth, that is, inquire what is its essence? |
| 42932 | Merely because they( possess) existence? |
| 42932 | Might happiness not be the satisfaction of the desire of living and activity, inasmuch as this desire is ever present with us? |
| 42932 | Might we not, as a means of classification, then employ analogy? |
| 42932 | Moreover, whence is derived the unification of matter? |
| 42932 | Moreover, who could express the goodness of Him who is their source and principle? |
| 42932 | Moreover, why are"action"and"acting"not relatives? |
| 42932 | Must it not then be considered similar in all the parts( of essence), as something common to all( and consequently, as forming a genus)? |
| 42932 | Must not the Good rather be good for others, without being good for itself? |
| 42932 | Must virtue be classified among intelligible or sensual qualities, or should we locate some in each class? |
| 42932 | Must we also assert that that which limits itself to existence only gives its correlative a name, while that which actualizes gives it existence? |
| 42932 | Must we also consider impotence and sickness a form, because sickness and vice can and do accomplish many things badly? |
| 42932 | Must we assert that in general certain things actualize, while others limit themselves to existing? |
| 42932 | Next we may ask whether this form be a good for a being merely because it suits its( nature)? |
| 42932 | No illusion could occur there; for where could she find anything truer than truth itself? |
| 42932 | Nor could it be said of it,"it will be"; for what could it acquire? |
| 42932 | Not being any essence, how indeed could the( divinity) have any determinate beauty? |
| 42932 | Now from whence are the principles of reasoning derived? |
| 42932 | Now if change can occur outside of time, why should it not be so also with movement? |
| 42932 | Now if the straight line be not simply a quantity, why could this not also be said of a limited line? |
| 42932 | Now if this subject, taken in its totality, be non- essence, how could it be a subject? |
| 42932 | Now what is this part, if it be not matter? |
| 42932 | Now why should unity not inhere in the object as well as greatness and magnitude, sweetness and bitterness, and other qualities? |
| 42932 | Now why should we not posit quantity among the primary genera? |
| 42932 | Now, as posture and location have already been studied, what is the use in here combining two categories into one? |
| 42932 | Now, how could the best of beings fail to be the Good? |
| 42932 | Now, how could there be plant- life in the intelligible world? |
| 42932 | Of what do composition( blending, or mixture) and decomposition consist? |
| 42932 | Of what does perpetuity consist? |
| 42932 | Of what will sense- being consist, if we remove from it dimension, figure( or outward appearance), color, dryness, and humidity? |
| 42932 | Of which soul are these reasons,[79] which do not beget the man( though they do beget the animal), then the actualization? |
| 42932 | Or are the qualities so different that they could not constitute one and the same classification? |
| 42932 | Or are they, since all eternity, the consequences of the existence of these forms? |
| 42932 | Or does this simultaneousness exist without any direct proportion between the amount of unity and essence? |
| 42932 | Or is this so because generation is an alteration and increase, and because it presupposes that certain things are altered, and increase? |
| 42932 | Or is unity a quantity when repeated, while, when considered alone and in itself, it is the principle of quantity, but not a quantity itself? |
| 42932 | Or shall it be to the reason, engaged in search after utility, and accompanied by desire? |
| 42932 | Or will they distinguish all actions that relate to"experiencing"as movements, and all absolute actions as actualizations? |
| 42932 | Or will they place actions of both kinds among movements, and among actualizations? |
| 42932 | Or will they say that all actualizations are movements, or, at least, are accompanied by movements? |
| 42932 | Rather, which of all the intervals, infinite in number as they are, shall time be? |
| 42932 | Sensual beauty of course evidently differs from intelligible beauty; but what of ugliness-- in which classification does it belong? |
| 42932 | Shall composition and decomposition be reduced to some one of these kinds of motion, or shall we look at this process inversely? |
| 42932 | Shall the affections which consist in the forms and powers, and their contraries, the privations, be called qualities? |
| 42932 | Shall the decision of what is good be entrusted to the desire of the soul? |
| 42932 | Shall we assert that there is but one? |
| 42932 | Shall we attribute this privilege to Numbers in themselves, which are beings, because they exist in themselves? |
| 42932 | Shall we have to admit that composition and decomposition are movements which exist by themselves, and analyze alteration into them? |
| 42932 | Shall we not even refuse to say that( the divinity) is what He is, and is the master of what He is, or of that which is still superior? |
| 42932 | Shall we oppose to it that condition from which that man had just issued? |
| 42932 | Shall we oppose to it the state in which that man has just entered? |
| 42932 | Shall we say that a( being) reacts when there is no actualization, but only an effective experience? |
| 42932 | Shall we say that the qualities alone are confused( or, mingled)? |
| 42932 | Shall we say that this unity resembles that of a"reason"( of a form)? |
| 42932 | Shall we then define the good as the virtue characteristic of each being( as say the Stoics)? |
| 42932 | Shall we then say that numbers alone are quantity? |
| 42932 | Should we believe that the infinite exists on high in one only and single place, or that it arises there, and descends here below? |
| 42932 | Should we not say that actions are subject to Necessity, whilst the preliminary volition and reasoning are independent? |
| 42932 | Should we say that the soul is both being and life, or that she possesses life? |
| 42932 | Should"large"and"small"be classified within the genus of quantity? |
| 42932 | Since one body causes another to participate in its quality, why would it not also make it participate in its extension? |
| 42932 | Still, it will be asked, Of what nature is the One which does not count among the genera? |
| 42932 | The Aristotelians( while treating of this category) say, Where? |
| 42932 | The first objection might be, Where do you locate, or how do you classify these primary and veritable Numbers? |
| 42932 | Then we must in return ask whether this"great"mean"greater by opposition to something smaller,"or"great absolutely"? |
| 42932 | Then, since intelligence thinks, if it think really, it will not think itself alone, for why should it not think all things? |
| 42932 | These and similar( Platonic) arguments demonstrate that those are genuinely primary genera; but how are we to prove they are exclusive? |
| 42932 | This being the case, how could"He who is above Essence"be considered as being what He is fortuitously? |
| 42932 | This question demands particular treatment; for how can the transformed element occupy a greater extension? |
| 42932 | Thus this number(?) |
| 42932 | To appetite or desire, to anger or sex passion, for instance? |
| 42932 | To begin with, how can the qualities of the soul be divided? |
| 42932 | To what genus could( movement) be reduced? |
| 42932 | To what shall the movement of the( universal) Soul be attributed? |
| 42932 | Under what circumstances do we question this responsibility? |
| 42932 | WHAT IS THE NATURE OF THESE INTELLIGIBLE NUMBERS? |
| 42932 | WHAT IS"BEING"IN GENERAL? |
| 42932 | WHY NOT ADD OTHERS SUCH AS UNITY, QUANTITY, QUALITY, OR RELATION? |
| 42932 | We might answer this, What consciousness of self can( the divinity) have? |
| 42932 | We might understand that animals endowed with reason might be found within it; but does this multitude of irrational animals seem at all admirable? |
| 42932 | We would then have to ask what is the constructive or destructive element in the sensations thus excited? |
| 42932 | We( might answer), how can one say of this being that it obeys, if it be not constrained to follow something external? |
| 42932 | Were these parts of the body given to man to protect him from dangers? |
| 42932 | What and how much can be seen in the soul? |
| 42932 | What are our thoughts when we inquire whether something depends on us? |
| 42932 | What are standing and sitting outside of him who stands or sits? |
| 42932 | What are we to say if there be no suffering? |
| 42932 | What can be the nature of this quality that it exerts the power of deciding of the phenomena of objects? |
| 42932 | What classification shall we adopt? |
| 42932 | What constitutes their( sublunary, mundane or) earthly"being"? |
| 42932 | What could be meant by the"volition of( the Divinity") if He had not yet willed hypostatic form of existence( for Himself)? |
| 42932 | What could be said of the shape of every thing? |
| 42932 | What could it be in the future, that it is not now? |
| 42932 | What distinction shall we then establish( between action and reaction)? |
| 42932 | What distinctions are admitted by continuous quantity? |
| 42932 | What does it matter that certain qualities are derived from an affection, and that others are not derived therefrom? |
| 42932 | What greatness shall be attributed to the Principle who can do all things? |
| 42932 | What happens when a mass of water transforms itself into air? |
| 42932 | What has been determined as unity? |
| 42932 | What hinders this sketch from being a kind of preliminary illumination of matter? |
| 42932 | What if sweet be said to be"crude,"or thick and bitter, thin or refined? |
| 42932 | What indeed could He have wished to be, if not what He is? |
| 42932 | What indeed could be the nature of the entity that would speak of"myself"? |
| 42932 | What indeed would we be seeking, when it is impossible to go beyond, every inquiry leading to some one principle, and ceasing there? |
| 42932 | What is its essence? |
| 42932 | What is its mode of existence? |
| 42932 | What is the being that produces the reasonable animal? |
| 42932 | What is the common element in these three things( matter, form and their combination)? |
| 42932 | What is the difference between the being of these things and of others? |
| 42932 | What is the essential of a being''s nature? |
| 42932 | What is the nature of the action exercised by the inanimate powers that we call qualities? |
| 42932 | What is the nature of this life? |
| 42932 | What is the origin of the cause of what is a form, which is characteristic of Intelligence? |
| 42932 | What is the relation of the sense- power within the superior Soul( or, in the rational soul)? |
| 42932 | What is the seat of a movement acting on an object by passing from internal power to actualization? |
| 42932 | What is their constitution? |
| 42932 | What is there in common between capacity and disposition[261]( that is, the physical power), the affective quality, the figure, and the exterior form? |
| 42932 | What is there in common between these movements, and the displacement in space, when you consider the four movements, as such? |
| 42932 | What is this number? |
| 42932 | What kind of stillness shall we oppose to convalescence? |
| 42932 | What need of the( intelligible) Decad has that which is already a decad, by virtue of the power it possesses? |
| 42932 | What now could be said( to look down) from some( peak) overhanging( Essence and Intelligence), upon( their principle)? |
| 42932 | What opinion should we hold of that which is called the number of infinity? |
| 42932 | What other scheme of analysis of quality could we find, if the above were declared unsatisfactory? |
| 42932 | What part do the powers( or, potentialities) play here? |
| 42932 | What reality indeed( to speak as they do), can the"right hand side"possess outside of a person who stands or sits here or there[26]? |
| 42932 | What relation to quantity exists in speech, time, and movement? |
| 42932 | What shall be said of him who lived happily during a longer period, who has longer contemplated the same spectacle? |
| 42932 | What shall be said of thickness and thinness, of fatness and leanness? |
| 42932 | What shall we now say of virtue considered as"habit"or disposition? |
| 42932 | What should be our conception of the model placed before the mirror? |
| 42932 | What sort of a good might the Intellect be? |
| 42932 | What sort of a good should( a man) have, who thinks the Ideas themselves, contemplating everything in itself? |
| 42932 | What sort of differences, indeed, might we use to establish such divisions, and from what genus would we draw them? |
| 42932 | What species does it form? |
| 42932 | What superfluousness, indeed, could there be in intelligence, unless its conceptions resemble imperfect productions? |
| 42932 | What system of numbering or measurement shall we use for this? |
| 42932 | What that it does not already possess could( intelligible existence) possess later? |
| 42932 | What then are the faculty of desire, and desire in general? |
| 42932 | What then exists outside of the two relative terms, but the comparison established by our judgment? |
| 42932 | What then hinders that all things form a single category, since all other things of which one may say,"they subsist,"owe this property to"being?" |
| 42932 | What then is Socrates, if not some man? |
| 42932 | What then is movement? |
| 42932 | What then is that thing by virtue of which the intelligible world is eternal and perpetual? |
| 42932 | What then is the Principle which one can not even say that it is( hypostatically) existent? |
| 42932 | What then is the common characteristic of all these beings, which separates them from other things? |
| 42932 | What then is the content in the above- mentioned things that would make them good? |
| 42932 | What then is the intelligible line, and where does it exist? |
| 42932 | What then is the limit that determines these things? |
| 42932 | What then is the nature of number? |
| 42932 | What then is the nature of this interval? |
| 42932 | What then is the one and only cause to whose presence is due the goodness( of life, intelligence and idea)? |
| 42932 | What then is the principal cause( by virtue of which objects participate in numbers)? |
| 42932 | What then is the use of another category? |
| 42932 | What then is the"being"of man? |
| 42932 | What then is this interval called time, when considered outside of the interval characteristic of movement? |
| 42932 | What then is this one identical thing which is anterior to the suffering? |
| 42932 | What then is( the unity of essence)? |
| 42932 | What then occurs in generation? |
| 42932 | What then will He add( to his simplicity) by limiting Himself to saying,"The Good"? |
| 42932 | What then will measure? |
| 42932 | What then? |
| 42932 | What utility or advantage would thought bring him, inasmuch as thought itself needs aid to think? |
| 42932 | What was determined as multiplicity? |
| 42932 | What would He seek, and what would He desire? |
| 42932 | What? |
| 42932 | When there is no suffering, is there not nevertheless a reaction in him in whom is the modification? |
| 42932 | Whence comes the hypostatic existence of the soul? |
| 42932 | Whence comes tri- dimensional extension? |
| 42932 | Whence does it derive all the things it contains? |
| 42932 | Whence then came His will? |
| 42932 | Whence would it come? |
| 42932 | Where indeed would it halt, since the place indicated by the word"where"is posterior to infinity? |
| 42932 | Where is He who has begotten"being"? |
| 42932 | Where then does the intelligible Line exist? |
| 42932 | Where then is He who has created this venerable beauty, and this perfect life? |
| 42932 | Which of these two things will time be? |
| 42932 | Who endued matter with extension? |
| 42932 | Who indeed could change an actualization produced by the will of the Divinity, an actualization that constitutes His very will? |
| 42932 | Who indeed could have stopped this power of the( Intelligence) which is capable of simultaneous procession, and of remaining within itself? |
| 42932 | Who indeed would hesitate to attribute to the form of good those characteristics which constitute the first member of each of these opposition- pairs? |
| 42932 | Why are the feet of a particular length? |
| 42932 | Why do people then often speak of a number as infinite? |
| 42932 | Why does it not remain in the mover? |
| 42932 | Why does quality also fail to appear among the primary genera? |
| 42932 | Why does the intelligible Animal have horns? |
| 42932 | Why indeed should it not continue to do so? |
| 42932 | Why indeed should not all the animals necessarily exist in the intelligible World? |
| 42932 | Why is a living being, though ugly, more beautiful than a pictured one, even though the latter were the most handsome imaginable? |
| 42932 | Why is not the mass the same? |
| 42932 | Why must these things be considered as goods, when considered from this point of view? |
| 42932 | Why should happiness also not be increased? |
| 42932 | Why should it not belong to quantity? |
| 42932 | Why should not these things be as animated as earth is? |
| 42932 | Why should there be eyebrows above the eye? |
| 42932 | Why should these numbers be considered quantities? |
| 42932 | Why should this( matter) be an essence, rather than those( forms)? |
| 42932 | Why should we be surprised at magnitudes being similar to sounds, which grow weaker as their form decreases in distinctness? |
| 42932 | Why should we distinguish capacity and disposition? |
| 42932 | Why then do we not also classify the beautiful among the relatives? |
| 42932 | Why then do we sometimes say that a mountain is large, and that a grain of millet is small? |
| 42932 | Why then does he speak so? |
| 42932 | Why then should sizes also be quantities? |
| 42932 | Why therefore should we not reduce this to the class of relations, since the relation of both terms with each other produces something? |
| 42932 | Why would it measure one thing rather than another? |
| 42932 | Why would not all the( beings), each being a separate unity, not constitute a multitude of unities, which might be the"multiple unity"? |
| 42932 | Why, among different statues, do the most life- like ones seem more beautiful than others that may be better proportioned? |
| 42932 | Why, for example, should not unity, quantity, quality, relation, and further( Aristotelian) categories, be added thereto? |
| 42932 | Why, when it has been heard often, is it long remembered, although it was not retained at first? |
| 42932 | Will He be considered infinite? |
| 42932 | Will it be said that thinking relates to the thinkable( the intelligible), as intellection does,[276] because sensation relates to the sense- object? |
| 42932 | Will it be the measuring movement, or the measuring extension? |
| 42932 | Will it receive its form from that Decad? |
| 42932 | Will the essence be the same for the soul as for the stone? |
| 42932 | Will they be divided according to their suitable operations, or according to their useful or harmful character? |
| 42932 | Will they be related to the faculty of desire, to anger, or reason? |
| 42932 | Will they subsist by themselves, and will they remain pure, without mutual destruction of the mingled individuals? |
| 42932 | Will they trace all actions to"experiencing"( or, reactions), or will they acknowledge absolute actions, like walking or speaking? |
| 42932 | Will we rather attribute reaction to the thing qualified? |
| 42932 | Will we therefore have to admit that activity, which is activity only because it is a quality, is something substantially different from quality? |
| 42932 | Will( the divinity) know neither others nor Himself, and will He remain immovable in His majesty? |
| 42932 | Worse yet, how could one assort together duplication and the double object, whiteness and the white object? |
| 42932 | Would He desire to know the greatness of His power? |
| 42932 | Would evil love itself, if it had self- consciousness? |
| 42932 | Would it be so, because it is not constituted by three lines merely, but by three lines arranged in some particular manner? |
| 42932 | Would it be that according to which quantity is measured? |
| 42932 | Would it come from thought, or from Himself? |
| 42932 | Would it have come from His being( which, according to the above objection) was not yet actualized? |
| 42932 | Would not the murder be equally involuntary if one did not know that he was to commit it? |
| 42932 | Would not this rather be the definition of the composite man? |
| 42932 | Would this be because the action of him who acts passes into him? |
| 42932 | Would time say of anything,"Here is an extension as large as myself?" |
| 42932 | Would you say that reaction was a movement of a kind different from action? |
| 42932 | [ 107] But how does each differ from the others? |
| 42932 | [ 140] What is her condition at the time? |
| 42932 | [ 149] But do not you yourselves say that( the divinity) is both being and actualization? |
| 42932 | [ 159] But what need would the eye have to see essence, if itself were light? |
| 42932 | [ 171] Otherwise, why should killing a friend, without knowing it, be called a voluntary action? |
| 42932 | [ 173] ON WHICH PSYCHOLOGICAL FACULTY IS THE FREEDOM OF WILL BASED? |
| 42932 | [ 177] How should we attribute freedom of will to( a soul) that depends on something else? |
| 42932 | [ 191] Why is the individual such a thing? |
| 42932 | [ 268] But how can a"reason"be said to explain sickness? |
| 42932 | [ 279] When alteration proceeds from the being endowed with quality, is there any action, though this being remain impassible? |
| 42932 | [ 286] Whence then does He derive His form? |
| 42932 | [ 304] Will not a plurality of powers still be found therein? |
| 42932 | [ 324] Counting identity and difference as a composite one? |
| 42932 | [ 343] Should it properly be classified among the intelligible, or the sense- objects? |
| 42932 | [ 343],[361],[ 366] Then, in what consists the being of earth, fire, and other similar things? |
| 42932 | [ 392] Is it not usual to say of two triangles that they are similar? |
| 42932 | [ 39] How are we to understand that the number exists in you? |
| 42932 | [ 418] Why then should generation not be a movement? |
| 42932 | [ 425] Are we to consider it itself a genus, or to reduce it to some one of the known genera? |
| 42932 | [ 63] But if matter itself be as incorporeal as the qualities, why could not some qualities along with the matter penetrate into some other body? |
| 42932 | [ 88] Why then is man here below the only animal who makes use of reason? |
| 42932 | for He did not reach His present condition fortuitously enough to enable us even to ask,"How did He become what He is?" |
| 42932 | ls the Good such by what is characteristic of it, or by something else? |
| 1672 | ''And do you think that a man who is unable to help himself is in a good condition?'' |
| 1672 | ''But is not rhetoric a fine thing?'' |
| 1672 | ''But what part?'' |
| 1672 | ''Certainly,''he will answer,''for is not health the greatest good? |
| 1672 | ''Do you mean to say that the rhetoricians are esteemed flatterers?'' |
| 1672 | ''Health first, beauty next, wealth third,''in the words of the old song, or how would you rank them? |
| 1672 | ''What do you mean?'' |
| 1672 | ''What is cookery?'' |
| 1672 | ''What is rhetoric?'' |
| 1672 | ''What is the art of Rhetoric?'' |
| 1672 | ''What is the use of coming to you, Gorgias?'' |
| 1672 | ''Who is Gorgias?'' |
| 1672 | ''Who knows,''as Euripides says,''whether life may not be death, and death life?'' |
| 1672 | ''Why will you continue splitting words? |
| 1672 | ''Why, have they not great power, and can they not do whatever they desire?'' |
| 1672 | ), with the making of garments? |
| 1672 | All this is a hindrance to them; there are the clothes of the judges and the clothes of the judged.--What is to be done? |
| 1672 | Am I not right Callicles? |
| 1672 | Am I not right in my recollection? |
| 1672 | Am I not right? |
| 1672 | And I am going to ask-- what is this power of persuasion which is given by rhetoric, and about what? |
| 1672 | And I would have you observe, that I am right in asking this further question: If I asked,''What sort of a painter is Zeuxis?'' |
| 1672 | And I would still ask, whether you say that pleasure and good are the same, or whether there is some pleasure which is not a good? |
| 1672 | And as Callicles is about to enter public life, should we not examine him? |
| 1672 | And do you consider wealth to be the greatest good of man? |
| 1672 | And do you mean to say also that if he meets with retribution and punishment he will still be happy? |
| 1672 | And if he asked again:''What is the art of calculation?'' |
| 1672 | And if he further said,''Concerned with what?'' |
| 1672 | And is not the soul which has an order of her own better than that which has no order? |
| 1672 | And is not the virtue of each thing dependent on order or arrangement? |
| 1672 | And is the pleasant to be pursued for the sake of the good? |
| 1672 | And must he not be courageous? |
| 1672 | And of harp- playing and dithyrambic poetry in general, what would you say? |
| 1672 | And suppose, again, I were to say that astronomy is only words-- he would ask,''Words about what, Socrates?'' |
| 1672 | And that is pleasant at the presence of which we are pleased, and that is good at the presence of which we are good? |
| 1672 | And that which is orderly is temperate? |
| 1672 | And that which makes a thing good is the proper order inhering in each thing? |
| 1672 | And the soul which has order is orderly? |
| 1672 | And the temperate soul is good? |
| 1672 | And then he will be sure to go on and ask,''What good? |
| 1672 | And then he would proceed to ask:''Words about what?'' |
| 1672 | And to be itching and always scratching? |
| 1672 | And to indulge unnatural desires, if they are abundantly satisfied? |
| 1672 | And we are good, and all good things whatever are good when some virtue is present in us or them? |
| 1672 | And what do you say of that other rhetoric which addresses the Athenian assembly and the assemblies of freemen in other states? |
| 1672 | And what is my sort? |
| 1672 | And what knowledge can be nobler? |
| 1672 | And when I ask, Who are you? |
| 1672 | And who are you? |
| 1672 | And will not the temperate man do what is proper, both in relation to the gods and to men;--for he would not be temperate if he did not? |
| 1672 | And yet there is an inconsistency: for should not Socrates too have taught the citizens better than to put him to death? |
| 1672 | And yet, on your principle, what justice or reason is there in your refusal? |
| 1672 | And you would admit that to drink, when you are thirsty, is pleasant? |
| 1672 | Are the superior and better and stronger the same or different? |
| 1672 | Are you disposed to admit that? |
| 1672 | Are you of the same opinion still? |
| 1672 | As we likewise enquire, What will become of them after death? |
| 1672 | At your age, Socrates, are you not ashamed to be catching at words and chuckling over some verbal slip? |
| 1672 | Both the wise man and the brave man we allow to be good? |
| 1672 | But I shall not tell him whether rhetoric is a fine thing or not, until I have first answered,''What is rhetoric?'' |
| 1672 | But do you really suppose that I or any other human being denies that some pleasures are good and others bad? |
| 1672 | But if there were no future, might he not still be happy in the performance of an action which was attended only by a painful death? |
| 1672 | But if we, Polus, are right, do you see what follows, or shall we draw out the consequences in form? |
| 1672 | But is he as ignorant of just and unjust as he is of medicine or building? |
| 1672 | But is not virtue something different from saving and being saved? |
| 1672 | But please to refresh my memory a little; did you say--''in an unjust attempt to make himself a tyrant''? |
| 1672 | But tell me, Gorgias, what are the best? |
| 1672 | But to return to our argument:--Does not a man cease from thirsting and from the pleasure of drinking at the same moment? |
| 1672 | But what do you mean by the better? |
| 1672 | But what reason is there in this? |
| 1672 | But where are the orators among whom you find the latter? |
| 1672 | But who would undertake a public building, if he had never had a teacher of the art of building, and had never constructed a building before? |
| 1672 | But why, if I have a suspicion, do I ask instead of telling you? |
| 1672 | But, my good friend, where is the refutation? |
| 1672 | CALLICLES: And do you think, Socrates, that a man who is thus defenceless is in a good position? |
| 1672 | CALLICLES: And is not that just the provoking thing? |
| 1672 | CALLICLES: And what difference does that make? |
| 1672 | CALLICLES: And what does our friend Socrates, of Foxton, say-- does he assent to this, or not? |
| 1672 | CALLICLES: And you are the man who can not speak unless there is some one to answer? |
| 1672 | CALLICLES: Are you not ashamed, Socrates, of introducing such topics into the argument? |
| 1672 | CALLICLES: Can not you finish without my help, either talking straight on, or questioning and answering yourself? |
| 1672 | CALLICLES: Do you want me to agree with you? |
| 1672 | CALLICLES: I suppose that you mean health and strength? |
| 1672 | CALLICLES: Quite so, Socrates; and they are really fools, for how can a man be happy who is the servant of anything? |
| 1672 | CALLICLES: Tell me, Chaerephon, is Socrates in earnest, or is he joking? |
| 1672 | CALLICLES: Well, but how does that prove Pericles''badness? |
| 1672 | CALLICLES: What do you mean by his''ruling over himself''? |
| 1672 | CALLICLES: What do you mean? |
| 1672 | CALLICLES: What do you mean? |
| 1672 | CALLICLES: What is the matter, Chaerephon-- does Socrates want to hear Gorgias? |
| 1672 | CALLICLES: What is your meaning, Socrates? |
| 1672 | CALLICLES: Why not give the name yourself, Socrates? |
| 1672 | CALLICLES: Why? |
| 1672 | CALLICLES: Yes, I do; but what is the inference? |
| 1672 | CALLICLES: Yes, but why talk of men who are good for nothing? |
| 1672 | CALLICLES: Yes, certainly; but what is your drift? |
| 1672 | CHAEREPHON: And do you, Polus, think that you can answer better than Gorgias? |
| 1672 | CHAEREPHON: And if he had the skill of Aristophon the son of Aglaophon, or of his brother Polygnotus, what ought we to call him? |
| 1672 | CHAEREPHON: Then we should be right in calling him a physician? |
| 1672 | CHAEREPHON: What do you mean? |
| 1672 | CHAEREPHON: What question? |
| 1672 | CHAEREPHON: What shall I ask him? |
| 1672 | Can anything be more irrational, my friends, than this? |
| 1672 | Consider:--You would say that to suffer punishment is another name for being justly corrected when you do wrong? |
| 1672 | Could he be said to regard even their pleasure? |
| 1672 | Did he perform with any view to the good of his hearers? |
| 1672 | Did not the very persons whom he was serving ostracize him, in order that they might not hear his voice for ten years? |
| 1672 | Did they employ these advantages with a view to philosophy, gathering from every nature some addition to their store of knowledge? |
| 1672 | Did you not say, that suffering wrong was more evil, and doing wrong more disgraceful? |
| 1672 | Do I make any impression on you, and are you coming over to the opinion that the orderly are happier than the intemperate? |
| 1672 | Do I not convince you that the opposite is the truth? |
| 1672 | Do they suppose that the rule of justice is the rule of the stronger or of the better?'' |
| 1672 | Do we not often hear the novel writer censured for attempting to convey a lesson to the minds of his readers? |
| 1672 | Do you know any other effect of rhetoric over and above that of producing persuasion? |
| 1672 | Do you laugh, Polus? |
| 1672 | Do you mean that your art produces the greatest good? |
| 1672 | Do you not agree? |
| 1672 | Do you say''Yes''or''No''to that? |
| 1672 | Do you understand? |
| 1672 | Does Callicles agree to this division? |
| 1672 | Does not that appear to be an art which seeks only pleasure, Callicles, and thinks of nothing else? |
| 1672 | Does not the art of making money? |
| 1672 | Does not the art of medicine? |
| 1672 | For all our life long we are talking with ourselves:--What is thought but speech? |
| 1672 | For do not we too accuse as well as excuse ourselves? |
| 1672 | For on what principle of justice did Xerxes invade Hellas, or his father the Scythians? |
| 1672 | For that would not be right, Polus; but I shall be happy to answer, if you will ask me, What part of flattery is rhetoric? |
| 1672 | For will any one ever acknowledge that he does not know, or can not teach, the nature of justice? |
| 1672 | For you were saying just now that the courageous and the wise are the good-- would you not say so? |
| 1672 | For, first, you defined the superior to be the stronger, and then the wiser, and now something else;--what DO you mean? |
| 1672 | GORGIAS: A part of what, Socrates? |
| 1672 | GORGIAS: Then why not ask him yourself? |
| 1672 | GORGIAS: What do you mean, Socrates? |
| 1672 | GORGIAS: What is coming, Socrates? |
| 1672 | GORGIAS: What matter? |
| 1672 | GORGIAS: Yes, I know the song; but what is your drift? |
| 1672 | Have I not told you that the superior is the better?'' |
| 1672 | Have they not been invented wholly for the sake of pleasure? |
| 1672 | Have they not very great power in states? |
| 1672 | Have we not already admitted many times over that such is the duty of a public man? |
| 1672 | How are they to be? |
| 1672 | How is the inconsistency to be explained? |
| 1672 | How then can pleasure be the same as good, or pain as evil? |
| 1672 | How will you answer them? |
| 1672 | How would Gorgias explain this phenomenon? |
| 1672 | I mean to ask whether a man will escape injustice if he has only the will to escape, or must he have provided himself with the power? |
| 1672 | I mean to say-- Does he who teaches anything persuade men of that which he teaches or not? |
| 1672 | I mean, for example, that if a man strikes, there must be something which is stricken? |
| 1672 | I was saying that to do is worse than to suffer injustice? |
| 1672 | If we admit what has been just now said, every man ought in every way to guard himself against doing wrong, for he will thereby suffer great evil? |
| 1672 | In the first division the question is asked-- What is rhetoric? |
| 1672 | In the first place, what say you of flute- playing? |
| 1672 | Is not suffering injustice a greater evil? |
| 1672 | Is not that true? |
| 1672 | Is not this a fact? |
| 1672 | Is not this true? |
| 1672 | Is not this, as they say, to begin with the big jar when you are learning the potter''s art; which is a foolish thing? |
| 1672 | Is that the paradox which, as you say, can not be refuted? |
| 1672 | Is the final result, that he gets rid of them both together? |
| 1672 | Is there any comparison between him and the pleader? |
| 1672 | Is this true? |
| 1672 | Look at the matter in this way:--In respect of a man''s estate, do you see any greater evil than poverty? |
| 1672 | May I ask then whether you will answer in turn and have your words put to the proof? |
| 1672 | May I assume this to be your opinion? |
| 1672 | May not the service of God, which is the more disinterested, be in like manner the higher? |
| 1672 | Might not the novelist, too, make an ideal, or rather many ideals of social life, better than a thousand sermons? |
| 1672 | Must not the defence be one which will avert the greatest of human evils? |
| 1672 | Must not the very opposite be true,--if he is to be like the tyrant in his injustice, and to have influence with him? |
| 1672 | Must we not try and make them as good as possible? |
| 1672 | Nay, did not Pericles make the citizens worse? |
| 1672 | Nay, will he not rather do all the evil which he can and escape? |
| 1672 | No other answer can I give, Callicles dear; have you any? |
| 1672 | Or do I fail to persuade you, and, however many tales I rehearse to you, do you continue of the same opinion still? |
| 1672 | Or must the pupil know these things and come to you knowing them before he can acquire the art of rhetoric? |
| 1672 | Or will you be unable to teach him rhetoric at all, unless he knows the truth of these things first? |
| 1672 | Or would you venture to say, that they too are happy, if they only get enough of what they want? |
| 1672 | Ought he not to have the name which is given to his brother? |
| 1672 | Ought the physician then to have a larger share of meats and drinks? |
| 1672 | POLUS: An experience in what? |
| 1672 | POLUS: And I should say neither I, nor any man: would you yourself, for example, suffer rather than do injustice? |
| 1672 | POLUS: And are the good rhetoricians meanly regarded in states, under the idea that they are flatterers? |
| 1672 | POLUS: And are those of whom I spoke wretches? |
| 1672 | POLUS: And can not you tell at once, and without having an acquaintance with him, whether a man is happy? |
| 1672 | POLUS: And do even you, Socrates, seriously believe what you are now saying about rhetoric? |
| 1672 | POLUS: And do you think that he is happy or miserable? |
| 1672 | POLUS: And if able to gratify others, must not rhetoric be a fine thing? |
| 1672 | POLUS: And is not that a great power? |
| 1672 | POLUS: And noble or ignoble? |
| 1672 | POLUS: And so you think that he who slays any one whom he pleases, and justly slays him, is pitiable and wretched? |
| 1672 | POLUS: Ask:-- CHAEREPHON: My question is this: If Gorgias had the skill of his brother Herodicus, what ought we to call him? |
| 1672 | POLUS: At any rate you will allow that he who is unjustly put to death is wretched, and to be pitied? |
| 1672 | POLUS: But do you not think, Socrates, that you have been sufficiently refuted, when you say that which no human being will allow? |
| 1672 | POLUS: But is it the greatest? |
| 1672 | POLUS: But they do what they think best? |
| 1672 | POLUS: Did I not hear you say that rhetoric was a sort of experience? |
| 1672 | POLUS: Does rhetoric seem to you to be an experience? |
| 1672 | POLUS: How can that be, Socrates? |
| 1672 | POLUS: How not regarded? |
| 1672 | POLUS: How two questions? |
| 1672 | POLUS: I will ask and do you answer? |
| 1672 | POLUS: I will ask; and do you answer me, Socrates, the same question which Gorgias, as you suppose, is unable to answer: What is rhetoric? |
| 1672 | POLUS: In either case is he not equally to be envied? |
| 1672 | POLUS: In what? |
| 1672 | POLUS: Of what profession? |
| 1672 | POLUS: Then are cookery and rhetoric the same? |
| 1672 | POLUS: Then clearly, Socrates, you would say that you did not even know whether the great king was a happy man? |
| 1672 | POLUS: Then surely they do as they will? |
| 1672 | POLUS: Then what, in your opinion, is rhetoric? |
| 1672 | POLUS: Then would you rather suffer than do injustice? |
| 1672 | POLUS: Then you would not wish to be a tyrant? |
| 1672 | POLUS: Then, according to your doctrine, the said Archelaus is miserable? |
| 1672 | POLUS: Were you not saying just now that he is wretched? |
| 1672 | POLUS: What do you mean, Socrates? |
| 1672 | POLUS: What do you mean? |
| 1672 | POLUS: What do you mean? |
| 1672 | POLUS: What does that matter if I answer well enough for you? |
| 1672 | POLUS: What makes you say so, Socrates? |
| 1672 | POLUS: What sort of an art is cookery? |
| 1672 | POLUS: What then? |
| 1672 | POLUS: What thing? |
| 1672 | POLUS: Why''forbear''? |
| 1672 | POLUS: Why, did I not say that it was the noblest of arts? |
| 1672 | POLUS: Why, have you not already said that they do as they think best? |
| 1672 | POLUS: Will you enumerate them? |
| 1672 | POLUS: You are hard of refutation, Socrates, but might not a child refute that statement? |
| 1672 | POLUS: You see, I presume, that Archelaus the son of Perdiccas is now the ruler of Macedonia? |
| 1672 | Perhaps, however, you do not even now understand what I mean? |
| 1672 | Polus asks,''What thing?'' |
| 1672 | SOCRATES: A useful thing, then? |
| 1672 | SOCRATES: About that you and I may be supposed to agree? |
| 1672 | SOCRATES: Again, if we take the arts of which we were just now speaking:--do not arithmetic and the arithmeticians teach us the properties of number? |
| 1672 | SOCRATES: Again, in a man''s bodily frame, you would say that the evil is weakness and disease and deformity? |
| 1672 | SOCRATES: Although he is not a physician:--is he? |
| 1672 | SOCRATES: And I affirm that he is most miserable, and that those who are punished are less miserable-- are you going to refute this proposition also? |
| 1672 | SOCRATES: And a foolish man too? |
| 1672 | SOCRATES: And according to the argument the rhetorician must be a just man? |
| 1672 | SOCRATES: And are not all things either good or evil, or intermediate and indifferent? |
| 1672 | SOCRATES: And are not just men gentle, as Homer says?--or are you of another mind? |
| 1672 | SOCRATES: And are not these pleasures or goods present to those who rejoice-- if they do rejoice? |
| 1672 | SOCRATES: And are only the cowards pained at the approach of their enemies, or are the brave also pained? |
| 1672 | SOCRATES: And are they equally pained? |
| 1672 | SOCRATES: And are they not better pleased at the enemy''s departure? |
| 1672 | SOCRATES: And are we late for a feast? |
| 1672 | SOCRATES: And are we to say that you are able to make other men rhetoricians? |
| 1672 | SOCRATES: And as for the Muse of Tragedy, that solemn and august personage-- what are her aspirations? |
| 1672 | SOCRATES: And deformity or disgrace may be equally measured by the opposite standard of pain and evil? |
| 1672 | SOCRATES: And did you ever see a sensible man rejoicing or sorrowing? |
| 1672 | SOCRATES: And did you never see a foolish child rejoicing? |
| 1672 | SOCRATES: And do not the poets in the theatres seem to you to be rhetoricians? |
| 1672 | SOCRATES: And do not those who rightly punish others, punish them in accordance with a certain rule of justice? |
| 1672 | SOCRATES: And do you call the fools and cowards good men? |
| 1672 | SOCRATES: And do you mean by the better the same as the superior? |
| 1672 | SOCRATES: And do you not imagine that the soul likewise has some evil of her own? |
| 1672 | SOCRATES: And do you, Callicles, seriously maintain what you are saying? |
| 1672 | SOCRATES: And does he have and not have good and happiness, and their opposites, evil and misery, in a similar alternation? |
| 1672 | SOCRATES: And does not gymnastic also treat of discourse concerning the good or evil condition of the body? |
| 1672 | SOCRATES: And does not the same argument hold of the soul, my good sir? |
| 1672 | SOCRATES: And does not the same hold in all other cases? |
| 1672 | SOCRATES: And further, that to suffer punishment is the way to be released from this evil? |
| 1672 | SOCRATES: And he has the second place, who is delivered from vice? |
| 1672 | SOCRATES: And he is to be thirsting and drinking? |
| 1672 | SOCRATES: And he may have strength and weakness in the same way, by fits? |
| 1672 | SOCRATES: And he who has joy is good? |
| 1672 | SOCRATES: And he who has learned medicine is a physician, in like manner? |
| 1672 | SOCRATES: And he who has learned music a musician? |
| 1672 | SOCRATES: And he who is in pain is evil? |
| 1672 | SOCRATES: And he who is just may be supposed to do what is just? |
| 1672 | SOCRATES: And he who punishes rightly, punishes justly? |
| 1672 | SOCRATES: And if a man burns, there is something which is burned? |
| 1672 | SOCRATES: And if he burns in excess or so as to cause pain, the thing burned will be burned in the same way? |
| 1672 | SOCRATES: And if he cuts, the same argument holds-- there will be something cut? |
| 1672 | SOCRATES: And if he is hungry, or has any other desire, does he not cease from the desire and the pleasure at the same moment? |
| 1672 | SOCRATES: And if pleasantly, then also happily? |
| 1672 | SOCRATES: And if the cutting be great or deep or such as will cause pain, the cut will be of the same nature? |
| 1672 | SOCRATES: And if the most disgraceful, then also the worst? |
| 1672 | SOCRATES: And if the striker strikes violently or quickly, that which is struck will be struck violently or quickly? |
| 1672 | SOCRATES: And if they were more savage, must they not have been more unjust and inferior? |
| 1672 | SOCRATES: And if what is honourable, then what is good, for the honourable is either pleasant or useful? |
| 1672 | SOCRATES: And in pain? |
| 1672 | SOCRATES: And in the same way there are good pains and there are evil pains? |
| 1672 | SOCRATES: And in the same way, he who has learned what is just is just? |
| 1672 | SOCRATES: And in the sentence which you have just uttered, the word''thirsty''implies pain? |
| 1672 | SOCRATES: And in this way he will have accomplished, as you and your friends would say, the end of becoming a great man and not suffering injury? |
| 1672 | SOCRATES: And is he not then delivered from the greatest evil? |
| 1672 | SOCRATES: And is not that the sort of thing, Callicles, which we were just now describing as flattery? |
| 1672 | SOCRATES: And is not the same true of all similar arts, as, for example, the art of playing the lyre at festivals? |
| 1672 | SOCRATES: And is not this universally true? |
| 1672 | SOCRATES: And is the''having learned''the same as''having believed,''and are learning and belief the same things? |
| 1672 | SOCRATES: And is this notion true of one soul, or of two or more? |
| 1672 | SOCRATES: And it has been proved to be true? |
| 1672 | SOCRATES: And justice punishes us, and makes us more just, and is the medicine of our vice? |
| 1672 | SOCRATES: And justice, if the best, gives the greatest pleasure or advantage or both? |
| 1672 | SOCRATES: And may not the same be said of the beauty of knowledge? |
| 1672 | SOCRATES: And most disgraceful either because most painful and causing excessive pain, or most hurtful, or both? |
| 1672 | SOCRATES: And music is concerned with the composition of melodies? |
| 1672 | SOCRATES: And must not the just man always desire to do what is just? |
| 1672 | SOCRATES: And must we not have the same end in view in the treatment of our city and citizens? |
| 1672 | SOCRATES: And not to suffer, is to perpetuate the evil? |
| 1672 | SOCRATES: And now injustice and all evil in the soul has been admitted by us to be most disgraceful? |
| 1672 | SOCRATES: And now let us have from you, Gorgias, the truth about rhetoric: which you would admit( would you not?) |
| 1672 | SOCRATES: And now, which will you do, ask or answer? |
| 1672 | SOCRATES: And of two deformed things, that which exceeds in deformity or disgrace, exceeds either in pain or evil-- must it not be so? |
| 1672 | SOCRATES: And ought not the better to have a larger share? |
| 1672 | SOCRATES: And ought we not to choose and use the good pleasures and pains? |
| 1672 | SOCRATES: And punishment is an evil? |
| 1672 | SOCRATES: And since they are superior, the laws which are made by them are by nature good? |
| 1672 | SOCRATES: And suffering implies an agent? |
| 1672 | SOCRATES: And that is now discovered to be more evil? |
| 1672 | SOCRATES: And that which exceeds most in hurtfulness will be the greatest of evils? |
| 1672 | SOCRATES: And that which is just has been admitted to be honourable? |
| 1672 | SOCRATES: And the beneficial are those which do some good, and the hurtful are those which do some evil? |
| 1672 | SOCRATES: And the foolish man and the coward to be evil? |
| 1672 | SOCRATES: And the foolish; so it would seem? |
| 1672 | SOCRATES: And the greater disgrace is the greater evil? |
| 1672 | SOCRATES: And the one which had pleasure in view was just a vulgar flattery:--was not that another of our conclusions? |
| 1672 | SOCRATES: And the other had in view the greatest improvement of that which was ministered to, whether body or soul? |
| 1672 | SOCRATES: And the reason for asking this second question would be, that there are other painters besides, who paint many other figures? |
| 1672 | SOCRATES: And the same is true of a ship? |
| 1672 | SOCRATES: And the same may be said of the human body? |
| 1672 | SOCRATES: And the suffering to him who is stricken is of the same nature as the act of him who strikes? |
| 1672 | SOCRATES: And the word''drinking''is expressive of pleasure, and of the satisfaction of the want? |
| 1672 | SOCRATES: And there is also''having believed''? |
| 1672 | SOCRATES: And therefore he acts justly? |
| 1672 | SOCRATES: And therefore persuade us of them? |
| 1672 | SOCRATES: And therefore to be unjust and intemperate, and cowardly and ignorant, is more painful than to be poor and sick? |
| 1672 | SOCRATES: And thirst, too, is painful? |
| 1672 | SOCRATES: And this speech is addressed to a crowd of people? |
| 1672 | SOCRATES: And this you would call injustice and ignorance and cowardice, and the like? |
| 1672 | SOCRATES: And those who are in pain have evil or sorrow present with them? |
| 1672 | SOCRATES: And to restrain her from her appetites is to chastise her? |
| 1672 | SOCRATES: And to understand that about which they speak? |
| 1672 | SOCRATES: And to whom do we go with the unjust and intemperate? |
| 1672 | SOCRATES: And was not Pericles a shepherd of men? |
| 1672 | SOCRATES: And was not punishment said by us to be a deliverance from the greatest of evils, which is vice? |
| 1672 | SOCRATES: And were you not saying just now, that some courage implied knowledge? |
| 1672 | SOCRATES: And what art frees us from disease? |
| 1672 | SOCRATES: And what art will protect us from suffering injustice, if not wholly, yet as far as possible? |
| 1672 | SOCRATES: And what do you say of doing injustice? |
| 1672 | SOCRATES: And what do you say of his father, Meles the harp- player? |
| 1672 | SOCRATES: And what do you say of the choral art and of dithyrambic poetry?--are not they of the same nature? |
| 1672 | SOCRATES: And what from vice and injustice? |
| 1672 | SOCRATES: And what would you consider this to be? |
| 1672 | SOCRATES: And what would you say of the soul? |
| 1672 | SOCRATES: And when he has got rid of his ophthalmia, has he got rid of the health of his eyes too? |
| 1672 | SOCRATES: And when we kill a man we kill him or exile him or despoil him of his goods, because, as we think, it will conduce to our good? |
| 1672 | SOCRATES: And which of the evils is the most disgraceful?--Is not the most disgraceful of them injustice, and in general the evil of the soul? |
| 1672 | SOCRATES: And which rejoiced most at the departure of the enemy, the coward or the brave? |
| 1672 | SOCRATES: And why? |
| 1672 | SOCRATES: And will not the patient suffer that which the agent does, and will not the suffering have the quality of the action? |
| 1672 | SOCRATES: And will therefore never be willing to do injustice? |
| 1672 | SOCRATES: And will you also do me the favour of saying whether man is an animal? |
| 1672 | SOCRATES: And would he be the happier man in his bodily condition, who is healed, or who never was out of health? |
| 1672 | SOCRATES: And would you maintain that if a fool does what he thinks best, this is a good, and would you call this great power? |
| 1672 | SOCRATES: And would you not allow that all just things are honourable in so far as they are just? |
| 1672 | SOCRATES: And would you prefer a greater evil or a greater dishonour to a less one? |
| 1672 | SOCRATES: And would you say that courage differed from pleasure? |
| 1672 | SOCRATES: And would you say that pleasure and knowledge are the same, or not the same? |
| 1672 | SOCRATES: And would you still say that the evil are evil by reason of the presence of evil? |
| 1672 | SOCRATES: And yet rhetoric makes men able to speak? |
| 1672 | SOCRATES: And yet those who have learned as well as those who have believed are persuaded? |
| 1672 | SOCRATES: And you said the opposite? |
| 1672 | SOCRATES: And you were speaking of courage and knowledge as two things different from one another? |
| 1672 | SOCRATES: And you would call sounds and music beautiful for the same reason? |
| 1672 | SOCRATES: And you, like him, invite any one to ask you about anything which he pleases, and you will know how to answer him? |
| 1672 | SOCRATES: And, therefore, when Pericles first began to speak in the assembly, the Athenians were not so good as when he spoke last? |
| 1672 | SOCRATES: Are these indifferent things done for the sake of the good, or the good for the sake of the indifferent? |
| 1672 | SOCRATES: But can every man choose what pleasures are good and what are evil, or must he have art or knowledge of them in detail? |
| 1672 | SOCRATES: But can you tell me why you disapprove of such a power? |
| 1672 | SOCRATES: But does he do what he wills if he does what is evil? |
| 1672 | SOCRATES: But does not the art of medicine, which we were just now mentioning, also make men able to understand and speak about the sick? |
| 1672 | SOCRATES: But have not you and the world already agreed that to do injustice is more disgraceful than to suffer? |
| 1672 | SOCRATES: But he does not cease from good and evil at the same moment, as you have admitted: do you still adhere to what you said? |
| 1672 | SOCRATES: But he surely can not have the same eyes well and sound at the same time? |
| 1672 | SOCRATES: But if he is to have more power of persuasion than the physician, he will have greater power than he who knows? |
| 1672 | SOCRATES: But if not in pain, then not in both? |
| 1672 | SOCRATES: But if there had been no one but Zeuxis who painted them, then you would have answered very well? |
| 1672 | SOCRATES: But if they were good, then clearly each of them must have made the citizens better instead of worse? |
| 1672 | SOCRATES: But is the being healed a pleasant thing, and are those who are being healed pleased? |
| 1672 | SOCRATES: But not the evil? |
| 1672 | SOCRATES: But now we are affirming that the aforesaid rhetorician will never have done injustice at all? |
| 1672 | SOCRATES: But surely the wise and brave are the good, and the foolish and the cowardly are the bad? |
| 1672 | SOCRATES: But then again, what was the observation which you just now made, about doing and suffering wrong? |
| 1672 | SOCRATES: But what if the itching is not confined to the head? |
| 1672 | SOCRATES: But whether rulers or subjects will they or will they not have more than themselves, my friend? |
| 1672 | SOCRATES: But will he also escape from doing injury? |
| 1672 | SOCRATES: But will you answer? |
| 1672 | SOCRATES: But you admitted, that when in pain a man might also have pleasure? |
| 1672 | SOCRATES: Consider again:--Where there is an agent, must there not also be a patient? |
| 1672 | SOCRATES: Do I understand you to mean what I mean by the term''benefited''? |
| 1672 | SOCRATES: Do men appear to you to will that which they do, or to will that further end for the sake of which they do a thing? |
| 1672 | SOCRATES: Do you mean that you will teach him to gain the ears of the multitude on any subject, and this not by instruction but by persuasion? |
| 1672 | SOCRATES: Do you mean what sort of an art? |
| 1672 | SOCRATES: Do you never hear our professors of education speaking in this inconsistent manner? |
| 1672 | SOCRATES: Do you see the inference:--that pleasure and pain are simultaneous, when you say that being thirsty, you drink? |
| 1672 | SOCRATES: Does not a man cease from his thirst and from his pleasure in drinking at the same time? |
| 1672 | SOCRATES: Enough: And did you ever see a coward in battle? |
| 1672 | SOCRATES: For in my opinion there is no profit in a man''s life if his body is in an evil plight-- in that case his life also is evil: am I not right? |
| 1672 | SOCRATES: Go back now to our former admissions.--Did you say that to hunger, I mean the mere state of hunger, was pleasant or painful? |
| 1672 | SOCRATES: Have the wise man and the fool, the brave and the coward, joy and pain in nearly equal degrees? |
| 1672 | SOCRATES: I am glad to hear it; answer me in like manner about rhetoric: with what is rhetoric concerned? |
| 1672 | SOCRATES: I know; but still the actual hunger is painful: am I not right? |
| 1672 | SOCRATES: I said also that the wicked are miserable, and you refuted me? |
| 1672 | SOCRATES: I suppose that he is affected by them, and gets rid of them in turns? |
| 1672 | SOCRATES: I understand you to say, if I am not mistaken, that the honourable is not the same as the good, or the disgraceful as the evil? |
| 1672 | SOCRATES: If then there be anything which a man has and has not at the same time, clearly that can not be good and evil-- do we agree? |
| 1672 | SOCRATES: Is it not a fact that injustice, and the doing of injustice, is the greatest of evils? |
| 1672 | SOCRATES: Is not this the conclusion, if the premises are not disproven? |
| 1672 | SOCRATES: Is that a question or the beginning of a speech? |
| 1672 | SOCRATES: Justly or unjustly, do you mean? |
| 1672 | SOCRATES: Laws and institutions also have no beauty in them except in so far as they are useful or pleasant or both? |
| 1672 | SOCRATES: Listen to me, then, while I recapitulate the argument:--Is the pleasant the same as the good? |
| 1672 | SOCRATES: Men who do any of these things do them for the sake of the good? |
| 1672 | SOCRATES: Must I then say with Epicharmus,''Two men spoke before, but now one shall be enough''? |
| 1672 | SOCRATES: Nay, I said a part of flattery; if at your age, Polus, you can not remember, what will you do by- and- by, when you get older? |
| 1672 | SOCRATES: Need I adduce any more instances, or would you agree that all wants or desires are painful? |
| 1672 | SOCRATES: No matter; then the cowards, and not only the brave, rejoice? |
| 1672 | SOCRATES: Now I want to know about rhetoric in the same way;--is rhetoric the only art which brings persuasion, or do other arts have the same effect? |
| 1672 | SOCRATES: Now, what art is there which delivers us from poverty? |
| 1672 | SOCRATES: Of discourse concerning diseases? |
| 1672 | SOCRATES: On the other hand, if the unjust be not punished, then, according to you, he will be happy? |
| 1672 | SOCRATES: Or swiftness and slowness? |
| 1672 | SOCRATES: Say rather, Polus, impossible; for who can refute the truth? |
| 1672 | SOCRATES: Shall we then assume two sorts of persuasion,--one which is the source of belief without knowledge, as the other is of knowledge? |
| 1672 | SOCRATES: So then, in mind, body, and estate, which are three, you have pointed out three corresponding evils-- injustice, disease, poverty? |
| 1672 | SOCRATES: Such treatment will be better for the soul herself? |
| 1672 | SOCRATES: Surely, then, the just man will never consent to do injustice? |
| 1672 | SOCRATES: Take the case of any bodily affection:--a man may have the complaint in his eyes which is called ophthalmia? |
| 1672 | SOCRATES: Tell me, then, when do you say that they are good and when that they are evil-- what principle do you lay down? |
| 1672 | SOCRATES: That again, Gorgias is ambiguous; I am still in the dark: for which are the greatest and best of human things? |
| 1672 | SOCRATES: That is to say, he who receives admonition and rebuke and punishment? |
| 1672 | SOCRATES: That is to say, in evil? |
| 1672 | SOCRATES: That would surely be marvellous and absurd? |
| 1672 | SOCRATES: The beneficial are good, and the hurtful are evil? |
| 1672 | SOCRATES: The degrees of good and evil vary with the degrees of pleasure and of pain? |
| 1672 | SOCRATES: The flatterer? |
| 1672 | SOCRATES: The good and evil both have joy and pain, but, perhaps, the evil has more of them? |
| 1672 | SOCRATES: Then I am to call you a rhetorician? |
| 1672 | SOCRATES: Then I was right in saying that a man may do what seems good to him in a state, and not have great power, and not do what he wills? |
| 1672 | SOCRATES: Then a man may delight a whole assembly, and yet have no regard for their true interests? |
| 1672 | SOCRATES: Then are the good and bad good and bad in a nearly equal degree, or have the bad the advantage both in good and evil? |
| 1672 | SOCRATES: Then arithmetic as well as rhetoric is an artificer of persuasion? |
| 1672 | SOCRATES: Then doing injustice will have an excess of evil, and will therefore be a greater evil than suffering injustice? |
| 1672 | SOCRATES: Then he ceases from pain and pleasure at the same moment? |
| 1672 | SOCRATES: Then he is benefited? |
| 1672 | SOCRATES: Then he lives worst, who, having been unjust, has no deliverance from injustice? |
| 1672 | SOCRATES: Then he who is punished and suffers retribution, suffers justly? |
| 1672 | SOCRATES: Then he who is punished is delivered from the evil of his soul? |
| 1672 | SOCRATES: Then he who is punished suffers what is good? |
| 1672 | SOCRATES: Then if great power is a good as you allow, will such a one have great power in a state? |
| 1672 | SOCRATES: Then injustice and intemperance, and in general the depravity of the soul, are the greatest of evils? |
| 1672 | SOCRATES: Then let me raise another question; there is such a thing as''having learned''? |
| 1672 | SOCRATES: Then medicine also treats of discourse? |
| 1672 | SOCRATES: Then pleasure is not the same as good fortune, or pain the same as evil fortune, and therefore the good is not the same as the pleasant? |
| 1672 | SOCRATES: Then poetry is a sort of rhetoric? |
| 1672 | SOCRATES: Then restraint or chastisement is better for the soul than intemperance or the absence of control, which you were just now preferring? |
| 1672 | SOCRATES: Then rhetoric does not treat of all kinds of discourse? |
| 1672 | SOCRATES: Then rhetoric is not the only artificer of persuasion? |
| 1672 | SOCRATES: Then the art of money- making frees a man from poverty; medicine from disease; and justice from intemperance and injustice? |
| 1672 | SOCRATES: Then the good and the bad are pleased and pained in a nearly equal degree? |
| 1672 | SOCRATES: Then the house in which order and regularity prevail is good; that in which there is disorder, evil? |
| 1672 | SOCRATES: Then the laws of the many are the laws of the superior? |
| 1672 | SOCRATES: Then the many are by nature superior to the one, against whom, as you were saying, they make the laws? |
| 1672 | SOCRATES: Then the punisher does what is honourable, and the punished suffers what is honourable? |
| 1672 | SOCRATES: Then they are the laws of the better; for the superior class are far better, as you were saying? |
| 1672 | SOCRATES: Then they can only exceed in the other? |
| 1672 | SOCRATES: Then they do not exceed in pain? |
| 1672 | SOCRATES: Then those who rejoice are good when goods are present with them? |
| 1672 | SOCRATES: Then those who rejoice are good, and those who are in pain evil? |
| 1672 | SOCRATES: Then those who want nothing are not truly said to be happy? |
| 1672 | SOCRATES: Then to which service of the State do you invite me? |
| 1672 | SOCRATES: Then upon this view, Pericles was not a good statesman? |
| 1672 | SOCRATES: Then we have found the reason why there is no dishonour in a man receiving pay who is called in to advise about building or any other art? |
| 1672 | SOCRATES: Then, as this is admitted, let me ask whether being punished is suffering or acting? |
| 1672 | SOCRATES: Then, as would appear, power and art have to be provided in order that we may do no injustice? |
| 1672 | SOCRATES: Then, as you are in earnest, shall we proceed with the argument? |
| 1672 | SOCRATES: Then, if you approve the question, Gorgias, what is the answer? |
| 1672 | SOCRATES: There is pleasure in drinking? |
| 1672 | SOCRATES: To do wrong, then, is second only in the scale of evils; but to do wrong and not to be punished, is first and greatest of all? |
| 1672 | SOCRATES: Very good, Callicles; but will he answer our questions? |
| 1672 | SOCRATES: Well now, suppose that we strip all poetry of song and rhythm and metre, there will remain speech? |
| 1672 | SOCRATES: Well, Polus, but if this is true, where is the great use of rhetoric? |
| 1672 | SOCRATES: Well, and is not he who has learned carpentering a carpenter? |
| 1672 | SOCRATES: Well, and was not this the point in dispute, my friend? |
| 1672 | SOCRATES: Well, but do you admit that the wiser is the better? |
| 1672 | SOCRATES: Well, but is there a false knowledge as well as a true? |
| 1672 | SOCRATES: Well, if you are willing to proceed, determine this question for me:--There is something, I presume, which you would call knowledge? |
| 1672 | SOCRATES: Well, my friend, but what do you think of swimming; is that an art of any great pretensions? |
| 1672 | SOCRATES: What are we to do, then? |
| 1672 | SOCRATES: What are you saying, Polus? |
| 1672 | SOCRATES: What events? |
| 1672 | SOCRATES: What is the name which is given to the effect of harmony and order in the body? |
| 1672 | SOCRATES: What sort of discourse, Gorgias?--such discourse as would teach the sick under what treatment they might get well? |
| 1672 | SOCRATES: When you are thirsty? |
| 1672 | SOCRATES: Which condition may not be really good, but good only in appearance? |
| 1672 | SOCRATES: Which rejoice and sorrow most-- the wise or the foolish? |
| 1672 | SOCRATES: Which, then, is the best of these three? |
| 1672 | SOCRATES: Why then? |
| 1672 | SOCRATES: Why, did you not say just now that the rhetoricians are like tyrants, and that they kill and despoil or exile any one whom they please? |
| 1672 | SOCRATES: Will you ask me, what sort of an art is cookery? |
| 1672 | SOCRATES: Will you understand my answer? |
| 1672 | SOCRATES: Will you, who are so desirous to gratify others, afford a slight gratification to me? |
| 1672 | SOCRATES: Wisdom and health and wealth and the like you would call goods, and their opposites evils? |
| 1672 | SOCRATES: Words which do what? |
| 1672 | SOCRATES: Would any other man prefer a greater to a less evil? |
| 1672 | SOCRATES: Would he not be utterly at a loss for a reply? |
| 1672 | SOCRATES: Yes, I do; and what is the name which you would give to the effect of harmony and order in the soul? |
| 1672 | SOCRATES: Yes, because the patient is delivered from a great evil; and this is the advantage of enduring the pain-- that you get well? |
| 1672 | SOCRATES: You further said that the wrong- doer is happy if he be unpunished? |
| 1672 | SOCRATES: You said also, that no man could have good and evil fortune at the same time? |
| 1672 | SOCRATES: You were saying, in fact, that the rhetorician will have greater powers of persuasion than the physician even in a matter of health? |
| 1672 | SOCRATES: You would further admit that there is a good condition of either of them? |
| 1672 | SOCRATES:--Who are to punish them? |
| 1672 | Shall I pursue the question? |
| 1672 | Shall I tell you why I anticipate this? |
| 1672 | Shall I tell you why I think so? |
| 1672 | Shall we break off in the middle? |
| 1672 | Shall we say that? |
| 1672 | Should we not examine him before we entrusted him with the office? |
| 1672 | Such are their respective lives:--And now would you say that the life of the intemperate is happier than that of the temperate? |
| 1672 | Tell me, Callicles, if a person were to ask these questions of you, what would you answer? |
| 1672 | Tell me, Socrates, are you in earnest, or only in jest? |
| 1672 | Tell me, then, Callicles, how about making any of the citizens better? |
| 1672 | Than themselves? |
| 1672 | The answer depends on another question: What use did the children of Cronos make of their time? |
| 1672 | Then are not the many superior to the one, and the opinions of the many better? |
| 1672 | Then these are the points at issue between us-- are they not? |
| 1672 | There remains the other question: Is a guilty man better off when he is punished or when he is unpunished? |
| 1672 | This is what I believe that you mean( and you must not suppose that I am word- catching), if you allow that the one is superior to the ten thousand? |
| 1672 | Though we are not going to banish the poets, how can we suppose that such utterances have any healing or life- giving influence on the minds of men? |
| 1672 | To him again I shall say, Who are you, honest friend, and what is your business? |
| 1672 | To what class of things do the words which rhetoric uses relate? |
| 1672 | Under his protection he will suffer no evil, but will he also do no evil? |
| 1672 | Was not this said? |
| 1672 | Was there ever a man who was once vicious, or unjust, or intemperate, or foolish, and became by the help of Callicles good and noble? |
| 1672 | Was there ever such a man, whether citizen or stranger, slave or freeman? |
| 1672 | We ask the question, Where were men before birth? |
| 1672 | We may assume the existence of bodies and of souls? |
| 1672 | Well, you and I say to him, and are you a creator of wealth? |
| 1672 | What do you mean? |
| 1672 | What do you say to this? |
| 1672 | What do you say? |
| 1672 | What do you say? |
| 1672 | What do you suppose that the physician would be able to reply when he found himself in such a predicament? |
| 1672 | What greater good can men have, Socrates?'' |
| 1672 | What is feeling but rhetoric? |
| 1672 | What is to be said about all this? |
| 1672 | What nonsense are you talking? |
| 1672 | What part of flattery is rhetoric? |
| 1672 | What right have you to despise the engine- maker, and the others whom I was just now mentioning? |
| 1672 | What then distinguishes rhetoric from the other arts which have to do with words? |
| 1672 | What then is his meaning? |
| 1672 | When the assembly meets to elect a physician or a shipwright or any other craftsman, will the rhetorician be taken into counsel? |
| 1672 | Which of the arts then are flatteries? |
| 1672 | Who is the true poet? |
| 1672 | Whom did they make better? |
| 1672 | Whom has he made better? |
| 1672 | Whom would you say that you had improved by your conversation? |
| 1672 | Why are you silent, Polus? |
| 1672 | Why do I say this? |
| 1672 | Why do you ask me whether rhetoric is a fine thing or not, when I have not as yet told you what rhetoric is? |
| 1672 | Why do you not answer? |
| 1672 | Why will you not answer? |
| 1672 | Will Callicles still maintain this? |
| 1672 | Will he not rather contrive to do as much wrong as possible, and not be punished? |
| 1672 | Will the good soul be that in which disorder is prevalent, or that in which there is harmony and order? |
| 1672 | Will you ask me another question-- What is cookery? |
| 1672 | Will you keep your promise, and answer shortly the questions which are asked of you? |
| 1672 | Would he not be a bad manager of any animals who received them gentle, and made them fiercer than they were when he received them? |
| 1672 | You mean to say that one man of sense ought to rule over ten thousand fools? |
| 1672 | You say that you can make any man, who will learn of you, a rhetorician? |
| 1672 | You will admit, I suppose, that good and evil fortune are opposed to each other? |
| 1672 | and does all happiness consist in this? |
| 1672 | and was any one else ever known to be cured by him, whether slave or freeman? |
| 1672 | and you said,''The painter of figures,''should I not be right in asking,''What kind of figures, and where do you find them?'' |
| 1672 | are they not like tyrants? |
| 1672 | did you never hear that Themistocles was a good man, and Cimon and Miltiades and Pericles, who is just lately dead, and whom you heard yourself? |
| 1672 | do you mean that I may not use as many words as I please? |
| 1672 | do you think that rhetoric is flattery? |
| 1672 | must he have the power, or only the will to obtain them? |
| 1672 | my philosopher, is that your line? |
| 1672 | or the good for the sake of the pleasant? |
| 1672 | or the weaver to have more coats, or the cobbler larger shoes, or the farmer more seed? |
| 1672 | or what ignorance more disgraceful than this? |
| 1672 | or who would undertake the duty of state- physician, if he had never cured either himself or any one else? |
| 1672 | or would you say that the coward has more? |
| 1672 | to be one of those arts which act always and fulfil all their ends through the medium of words? |
| 1672 | will you ask him, Chaerephon--? |
| 1672 | you mean those fools,--the temperate? |
| 1177 | Do you admit that any one purposing to build a perfect house( 13) will plan to make it at once as pleasant and as useful to live in as possible? |
| 1177 | Do you think, sirs, that we ought to thank Theodote for displaying her beauty to us, or she us for coming to gaze at her?... 1177 From whom may the doer of a deed of kindness more confidently expect the recompense of gratitude than from your lover of the law? |
| 1177 | Heracles hearing these words made answer:''What, O lady, is the name you bear?'' 1177 It is pleasant to have one''s house cool in summer and warm in winter, is it not?" |
| 1177 | Or,interposed another,"what if the dainty dishes he devours are out of all proportion to the rest of his meal-- what of him?" |
| 1177 | Rep.372 C.( 5) Or,"The conversation had fallen upon names: what is the precise thing denoted under such and such a term? |
| 1177 | Shall I appoint a mariner to be skipper of my vessel, or a landsman? |
| 1177 | Then spoke Virtue:''Nay, wretched one, what good thing hast thou? 1177 Was it open to him,"Socrates inquired of the speaker,"in case he failed to understand their commands in any point, to ask for an explanation?" |
| 1177 | You have not( in your employ) a body of handicraftsmen of any sort? |
| 1177 | and what of the man who eats much{ opson} on the top of a little({ sitos})? |
| 1177 | could you say that the beneficial is anything else than good( or a good)? |
| 1177 | his practice must square with his knowledge and be the outward expression of his belief? |
| 1177 | ( 1) Or,"When some one retorted upon him with the question:''Can courage be taught?''" |
| 1177 | ( 11) But for me what disgrace is it that others should fail of a just decision and right acts concerning me?... |
| 1177 | ( 12)( 12) Or,"how do you make a well- proportioned corselet fit an ill- proportioned body? |
| 1177 | ( 12)( 12) Or,"may a man deal with his fellow- men arbitrarily according to his fancy?" |
| 1177 | ( 14) Add,"Can service ally in friendship with disservice? |
| 1177 | ( 14) Can service ally in friendship with disservice? |
| 1177 | ( 14) The question arises: how far is the conversation historical or imaginary? |
| 1177 | ( 14)( 14) Or,"Is that to choose the path of safety, think you? |
| 1177 | ( 15) I suppose you try to run off one string of letters to- day and to- morrow another? |
| 1177 | ( 18)( 18) Or,"and no one who knows what he must and should do imagines that he must and should not do it?" |
| 1177 | ( 19)( 19) Or,"and nobody that you know of does the contrary of what he thinks he should do?" |
| 1177 | ( 2) Or,"the money- lender? |
| 1177 | ( 20) or( as the youth signified dissent) possibly a rhapsodist? |
| 1177 | ( 21)( 21) Or,"is of greater evidential value,""ubi res adsunt, quid opus est verbis?" |
| 1177 | ( 22)( 22) Or,"is not abstinence from wrongdoing synonymous with righteous behaviour?" |
| 1177 | ( 28) How then should a man honour the gods with more beautiful or holier honour than by doing what they bid him? |
| 1177 | ( 28) Why? |
| 1177 | ( 3) Do not you see how each time he has been choragos( 4) he has been successful with one chorus after another? |
| 1177 | ( 3) Or add,"''What is this among things? |
| 1177 | ( 3) Was a man able on the one hand to recognise things beautiful and good sufficiently to live in them? |
| 1177 | ( 33)( 33) Or,"Can it be said that those who are unable to cope nobly with their perilous surroundings know how they ought to deal with them?" |
| 1177 | ( 38) Such being his conduct, was he not worthy of high honour from the state of Athens? |
| 1177 | ( 41)( 41) Or,"In the management of moneys, then, his strength will consist in his rendering the state better provided with ways and means?" |
| 1177 | ( 5) Whereupon Socrates, appealing to the company:"Can we explain why we call a man a''dainty fellow''? |
| 1177 | ( 5)( 5) Or,"can you give me a definition of the pious man? |
| 1177 | ( 6) Is it not so? |
| 1177 | ( 6) this coping of the region above the eyes with cornice- work of eyebrow so that no drop of sweat fall from the head and injure them? |
| 1177 | ( 6){ opsophagos}={ opson}( or relish) eater, and so a"gourmand"or"epicure"; but how to define a gourmand? |
| 1177 | ( 8)"And if this be so concerning wisdom,{ sophia}, what of{ sophrasune}, soundness of soul-- sobriety?" |
| 1177 | ( Let us pause and ask how could man die more nobly and more beautifully than in the way described? |
| 1177 | ( rejoined Socrates), do you not see that to gratify a man like yourself is far pleasanter as a matter of self- interest than to quarrel with you? |
| 1177 | --"Do you find it strange"( he continued),"that to the Godhead it should appear better for me to close my life at once? |
| 1177 | 7 D. In answer to the question: what is leisure? |
| 1177 | A man had administered a severe whipping to the slave in attendance on him, and when Socrates asked:"Why he was so wroth with his own serving- man?" |
| 1177 | After such sort he handled the question, what is the virtue of a good leader? |
| 1177 | Again, suppose he deceives the foe while at war with them? |
| 1177 | Again, to chastise the bad and reward the good belongs to both alike, methinks? |
| 1177 | Ah, Glaucon( he exclaimed), so you have determined to become prime minister? |
| 1177 | And I presume that he who does what is just is just, and he who does what is unjust is unjust? |
| 1177 | And I presume the law- loving citizen will do what is just and right, while the lawless man will do what is unjust and wrong? |
| 1177 | And also to assign to those best qualified to perform them their distinctive tasks? |
| 1177 | And am I to hold away from their attendant topics also-- the just, the holy, and the like? |
| 1177 | And by things right and just you know what sort of things are meant? |
| 1177 | And by what like contrivance would you have me catch my lovers? |
| 1177 | And can worse befall a man, think you? |
| 1177 | And can you suppose any other people to be good in respect of such things except those who are able to cope with them and turn them to noble account? |
| 1177 | And can you tell me what sort of person the pious man is? |
| 1177 | And did the magic words of this spell serve for all men alike? |
| 1177 | And did you imagine( replied Socrates) that it was possible for a bad man to make good friends? |
| 1177 | And did you notice an inscription somewhere on the temple:{ GNOMI SEAUTON}--KNOW THYSELF? |
| 1177 | And do anxiety and relief of mind occasioned by the good or evil fortune of those we love both wear the same expression? |
| 1177 | And do you consider it to the interest of both alike to win the adherence of supporters and allies? |
| 1177 | And do you know of anybody doing other than what he feels bound to do? |
| 1177 | And do you not agree that he who is destined to rule must train himself to bear these things lightly? |
| 1177 | And do you not regard it as right and just to abstain from wrong? |
| 1177 | And do you suppose that any one who knows what things he ought to do supposes that he ought not to do them? |
| 1177 | And do you think the Boeotians could furnish a better pick of fine healthy men than the Athenians? |
| 1177 | And does any man honour the gods otherwise than he thinks he ought? |
| 1177 | And does he who lies and deceives with intent know what is right rather than he who does either or both unconsciously? |
| 1177 | And does it not closely concern them both to be good guardians of their respective charges? |
| 1177 | And does not the faithful imitation of the various affections of the body when engaged in any action impart a particular pleasure to the beholder? |
| 1177 | And for the better-- which? |
| 1177 | And has this mother ever done you any injury-- such as people frequently receive from beasts, by bite or kick? |
| 1177 | And have upright men( continued Socrates) their distinctive and appropriate works like those of carpenters or shoe- makers? |
| 1177 | And have you thought how to whet the courage of your troopers? |
| 1177 | And have you troubled your head at all to consider how you are to secure the obedience of your men? |
| 1177 | And have you understood what it is they do to get that bad name? |
| 1177 | And he who has the{ episteme} of things rightful is more righteous than he who lacks the{ episteme}? |
| 1177 | And he who honours as he ought is a pious man? |
| 1177 | And he who knows how he must honour the gods conceives that he ought not to do so except in the manner which accords with his knowledge? |
| 1177 | And how did Themistocles( 11) win our city''s love? |
| 1177 | And how did he come off on the journey? |
| 1177 | And how long do you expect your body to be equal to providing the necessaries of life for hire? |
| 1177 | And how many others, pray, do you suppose have been seized on account of their wisdom, and despatched to the great king and at his court enslaved? |
| 1177 | And how might I hit upon any artifice to attract him? |
| 1177 | And if he had faith in the gods, how could he fail to recognise them? |
| 1177 | And if there is to be no laying on of the hands, there must be no application either of the lips; is it agreed? |
| 1177 | And if we turn to private life, what better protection can a man have than obedience to the laws? |
| 1177 | And if you wanted to induce some friend to look after your affairs during your absence abroad, how would you achieve your purpose? |
| 1177 | And if you wished to get some foreign friend to take you under his roof while visiting his country, what would you do? |
| 1177 | And in the event of war, by rendering his state superior to her antagonists? |
| 1177 | And in your opinion, Hippias, is the legislation of the gods just and righteous, or the reverse of what is just and righteous? |
| 1177 | And is it allowable to honour the gods in any mode or fashion one likes? |
| 1177 | And is it your opinion that there is a lore and science of Right and Justice just as there is of letters and grammar? |
| 1177 | And is there anything else good except that which is beneficial, should you say? |
| 1177 | And is this, that, and the other thing beautiful for aught else except that to which it may be beautifully applied? |
| 1177 | And is wisdom anything else than that by which a man is wise, think you? |
| 1177 | And just as the carpenter is able to exhibit his works and products, the righteous man should be able to expound and set forth his, should he not? |
| 1177 | And let us not forget that the moon herself not only makes clear to us the quarters of the night, but of the month also? |
| 1177 | And loaves of bread? |
| 1177 | And pray what is this theory( 20) of yours on the subject? |
| 1177 | And should you say that any one obeys the laws without knowing what the laws ordain? |
| 1177 | And so I propound the question to myself as follows:"Have friends, like slaves, their market values?" |
| 1177 | And the beautiful: can we speak of a thing as beautiful in any other way than relatively? |
| 1177 | And the enslavement of free- born men? |
| 1177 | And the same pupil must be furnished with a power of holding out against thirst also when the craving to quench it comes upon him? |
| 1177 | And these things around and about us, enormous in size, infinite in number, owe their orderly arrangement, as you suppose, to some vacuity of wit? |
| 1177 | And they who deal well and nobly by mankind are well- doers in respect of human affairs? |
| 1177 | And they who deal with one another as they ought, deal well and nobly-- is it not so? |
| 1177 | And this I take to be the strictly legal view of the case, for what does the law require? |
| 1177 | And this too is plain, is it not: that through self- knowledge men meet with countless blessings, and through ignorance of themselves with many evils? |
| 1177 | And this, which is the source of opposite effects to the very worst, will be the very best of things? |
| 1177 | And those people who are of a kind to cope but badly with the same occurrences, it would seem, are bad? |
| 1177 | And thus, in the art of spinning wool, he liked to point out that women are the rulers of men-- and why? |
| 1177 | And to win the kindly feeling of their subordinates must surely be the noble ambition of both? |
| 1177 | And upon his asking"How?" |
| 1177 | And we can not allow any of these to lie on the R side of the account, to the side of right and justice, can we, Euthydemus? |
| 1177 | And we may take it the state will grow wealthier in proportion as her revenues increase? |
| 1177 | And what has such a one to do with the spilling of blood? |
| 1177 | And what have you seen him doing, that you give him so bad a character? |
| 1177 | And what is it in which you desire to excel, Euthydemus, that you collect books? |
| 1177 | And what is the distinction, Euthydemus( he asked), between a man devoid of self- control and the dullest of brute beasts? |
| 1177 | And what is the inevitable penalty paid by those who, being related as parents and children, intermingle in marriage? |
| 1177 | And what of courage,( 29) Euthydemus? |
| 1177 | And what of measures passed by a minority, not by persuasion of the majority, but in the exercise of its power only? |
| 1177 | And what of this: that whereas we need nutriment, this too the heavenly powers yield us? |
| 1177 | And what shall we say that wisdom is? |
| 1177 | And what sort of lords and masters are those, think you, who at once put a stop to what is best and enforce what is worst? |
| 1177 | And what sort of slavery do you take to be the worst? |
| 1177 | And when Euthydemus was silent, considering what answer he should make, Socrates added: Possibly you want to be a great doctor? |
| 1177 | And when the other asked:"And what may that be?" |
| 1177 | And when( asked he), can health be a source of evil, or disease a source of good? |
| 1177 | And wherein have you detected in me this power, that you pass so severe a sentence upon me? |
| 1177 | And which among the components of happiness and well- being can possibly be questionable? |
| 1177 | And which is colder for bathing-- yours or the cold spring in the cave of Amphiaraus? |
| 1177 | And which of the two knows what is right-- he who intentionally lies and deceives, or he who lies and deceives unconsciously? |
| 1177 | And which of the two would you take to be the more united people-- the friendlier among themselves? |
| 1177 | And which should you say was more a man of letters( 34)--he who intentionally misspells or misreads, or he who does so unconsciously? |
| 1177 | And which should you say were the better human beings, the free- born members of your household or Ceramon''s slaves? |
| 1177 | And whom do you consider to be the people? |
| 1177 | And why do men go soldiering except to ameliorate existence? |
| 1177 | And why? |
| 1177 | And would it not seem to be a base thing for a man to be affected like the silliest bird or beast? |
| 1177 | And yet you imagine that elsewhere no spark of wisdom is to be found? |
| 1177 | And you admit that people reckon the ungrateful among wrongdoers? |
| 1177 | And you know the appellation given to certain people--"slavish,"( 39) or,"little better than a slave?" |
| 1177 | And( 8) soundness of soul, the spirit of temperate modesty? |
| 1177 | And, I presume, also the prohibition of intermarriage between parents and children? |
| 1177 | And, I presume, to honour parents is also customary everywhere? |
| 1177 | And, again, to have some one over you who will prevent you doing the like seems a loss of freedom? |
| 1177 | And, on the other, he who has the knowledge of what is right is more righteous than he who lacks that knowledge? |
| 1177 | Are not these intended for you also? |
| 1177 | Are they admired the rather or despised? |
| 1177 | Are they all like each other? |
| 1177 | Are we to be called dainty eaters because we like our bread buttered?" |
| 1177 | Are we, or are we not, to apply the term violence to these? |
| 1177 | Are you not a man? |
| 1177 | Are you not an Athenian? |
| 1177 | As though a man should inquire,"Am I to choose an expert driver as my coachman, or one who has never handled the reins?" |
| 1177 | Barley meal is a useful product, is it not? |
| 1177 | But do you know any other love- charms, Socrates? |
| 1177 | But do you not see that modesty and timidity are feelings implanted in man''s nature? |
| 1177 | But how are we to test these qualities, Socrates, before acquaintance? |
| 1177 | But how convert them into friends? |
| 1177 | But how or why should they breed them ill where nothing hinders them, being of a good stock themselves and producing from stock as good? |
| 1177 | But is it likely now? |
| 1177 | But may I ask is this judgment the result of personal inspection? |
| 1177 | But maybe there is another considerable advantage in this"fitting"? |
| 1177 | But now, Euthydemus, has it ever occurred to you to note one fact? |
| 1177 | But now, are you aware, Hippias, of certain unwritten laws? |
| 1177 | But now, he who honours lawfully honours as he ought? |
| 1177 | But now, with regard to human beings; is it allowable to deal with men in any way one pleases? |
| 1177 | But perhaps you object to enthusiasm displayed in defence of one''s home and fatherland in war? |
| 1177 | But suppose I do, and suppose that, for all my attempts, he shows no change for the better? |
| 1177 | But suppose you sweep away the outposts( he asked), may not something worse, think you, be the consequence? |
| 1177 | But supposing a man to be elected general, and he succeeds in enslaving an unjust, wicked, and hostile state, are we to say that he is doing wrong? |
| 1177 | But tell me( he proceeded), do you owe service to any living being, think you? |
| 1177 | But tell me, did he teach you how to draw up troops in general, or specifically where and how to apply each particular kind of tactical arrangement? |
| 1177 | But tell me, how shall I assist you best, think you? |
| 1177 | But then are not the wearer''s bodies themselves( asked Socrates) some well proportioned and others ill? |
| 1177 | But then, he who does what is just and right is upright and just? |
| 1177 | But then, he who does what is just and right is upright and just? |
| 1177 | But would it not have been better to inquire first what is the work or function of a good citizen? |
| 1177 | But, Pericles, violence and lawlessness-- how do we define them? |
| 1177 | But, Socrates, what kind of man shall we endeavour to make our friend? |
| 1177 | By praising you falsely or by persuading you to try to be a good man? |
| 1177 | Can a man be said, do you think, to know himself who knows his own name and nothing more? |
| 1177 | Can anything more seriously militate against these than this same incontinence? |
| 1177 | Can it be said that those who are unable to cope well with them or to turn them to noble account know how they must and should deal with them? |
| 1177 | Can it be that you alone are excepted as a signal instance of Divine neglect? |
| 1177 | Can it be that you despise these penalties affixed to an evil habit? |
| 1177 | Can you tell us what set you wishing to be a general of cavalry, young sir? |
| 1177 | Can you then assert( asked Socrates) of these unwritten laws that men made them? |
| 1177 | Clearly they are wise in what they know;( 23) for how could a man have wisdom in that which he does not know? |
| 1177 | Come now, what when the people of Athens make inquiry by oracle, and the gods''answer comes? |
| 1177 | Could we expect such an one to save us or to master our foes? |
| 1177 | Deceit too is not uncommon? |
| 1177 | Did they not make the tongue also? |
| 1177 | Did you, possibly, pay no regard to the inscription? |
| 1177 | Do I understand you to ask me whether I know anything good for fever? |
| 1177 | Do human beings in general attain to well- tempered manhood by a course of idling, or by carefully attending to what will be of use? |
| 1177 | Do not you know that relatively to the same standard all things are at once beautiful and good? |
| 1177 | Do you agree, then, that we must hold aloof from every one so dominated? |
| 1177 | Do you find that your domestics seem to mind drinking it or washing in it? |
| 1177 | Do you imagine that one thing is good and another beautiful? |
| 1177 | Do you mean to assert that the same things may be beautiful and ugly? |
| 1177 | Do you mean to assert( he asked) that lawful and just are synonymous terms? |
| 1177 | Do you not know that even a weakling by nature may, by dint of exercise and practice, come to outdo a giant who neglects his body? |
| 1177 | Do you not know the sharper the appetite the less the need of sauces, the keener the thirst the less the desire for out- of- the- way drinks? |
| 1177 | Do you not note your brother''s character, proud and frank and sensitive to honour? |
| 1177 | Do you not observe their discipline in all naval matters? |
| 1177 | Do you not see how dangerous it is for a man to speak or act beyond the range( 14) of his knowledge? |
| 1177 | Do you not see( to speak of a much less noble sort of game) what a number of devices are needed to bag a hare? |
| 1177 | Do you pour contempt upon those blessings which flow from the healthy state? |
| 1177 | Do you really mean, Socrates, that it is the function of the same man to provide efficient choruses and to act as commander- in- chief? |
| 1177 | Do you think you could lightly endure them? |
| 1177 | Does it seem to you that the same thing is equally advantageous to all? |
| 1177 | Does it surprise you? |
| 1177 | Does not the term apply to all who can make any sort of useful product or commodity? |
| 1177 | Does not the very soundness imply at once health and strength? |
| 1177 | Does some terror confound? |
| 1177 | Does that sound like the perfection of athletic training? |
| 1177 | Doing? |
| 1177 | Empty- handed, or had he something to carry? |
| 1177 | Enact on the hypothesis that it is right to do what is good? |
| 1177 | Even so; but ought we to regard those things which at one moment benefit and at another moment injure us in any strict sense good rather than evil? |
| 1177 | For I presume you can not make them all exactly equal and of one pattern-- if you make them fit, as of course you do? |
| 1177 | For how can such people, the ungrateful, or reckless, or covetous, or faithless, or incontinent, adhere together as friends? |
| 1177 | For how long a time could the corn supplies from the country districts support the city? |
| 1177 | For how should they who do evil be friends with those who hate all evil- doing? |
| 1177 | For what other creature, to begin with, has a soul to appreciate the existence of the gods who have arranged this grand and beauteous universe? |
| 1177 | For who would care to have in his house a fellow with so slight a disposition to work and so strong a propensity to extravagance? |
| 1177 | From what source shall we learn them? |
| 1177 | From what source, then, do you get your means of subsistence? |
| 1177 | Had he, on the other hand, knowledge of the"base and foul"so as to beware of them? |
| 1177 | Had the Sirens only to utter this one incantation, and was every listener constrained to stay? |
| 1177 | Have you ever seen me battling with any one for shade on account of the heat? |
| 1177 | He did not, did not he? |
| 1177 | He would ask first: Did these investigators feel their knowledge of things human so complete that they betook themselves to these lofty speculations? |
| 1177 | He would be forced to imitate the good flute player in the externals of his art, would he not? |
| 1177 | Here would have been a fair test to apply to Socrates: Was he guilty of any base conduct himself? |
| 1177 | How am I to teach them that? |
| 1177 | How appropriate( 11) would such a preface sound on the lips of any one seeking, say, the office of state physician,( 12) would it not? |
| 1177 | How are we to inculcate this lesson? |
| 1177 | How are you to teach them that? |
| 1177 | How can you suppose that they do not so take thought? |
| 1177 | How could a man be wise in what he lacks the knowledge of?" |
| 1177 | How much sorrow and pain, when you were ill? |
| 1177 | How shall I woo and win you? |
| 1177 | How should I be ignorant of the art of dealing with my brother if I know the art of repaying kind words and good deeds in kind? |
| 1177 | How so? |
| 1177 | How so? |
| 1177 | How then shall I create this hunger in the heart of my friends? |
| 1177 | How then( he asked) can that be beautiful which is unlike the beautiful? |
| 1177 | How will you charge at the head of such a troop, and win glory for the state? |
| 1177 | I ask you, when you see all these things constructed with such show of foresight can you doubt whether they are products of chance or intelligence? |
| 1177 | I have fourteen free- born souls, I tell you, under my single roof, and how are we to live? |
| 1177 | I presume that those who obey the laws do what is just and right? |
| 1177 | I presume to turn a thing to its proper use is to apply it beautifully? |
| 1177 | I presume you also know who the rich are? |
| 1177 | I presume you rank courage among things beautiful? |
| 1177 | I suppose you mean that, besides his other qualifications a commandant of cavalry must have command of speech and argument? |
| 1177 | I suppose you refer to that judgment of the gods which, for their virtue''s sake, Cecrops and his followers were called on to decide? |
| 1177 | I suppose, Parrhasius( said he), painting may be defined as"a representation of visible objects,"may it not? |
| 1177 | I understand you to say that a straightforward course is not in every case to be pursued even in dealing with friends? |
| 1177 | IV At another time, seeing Nicomachides on his way back from the elections( of magistrates),( 1) he asked him: Who are elected generals, Nicomachides? |
| 1177 | IX Being again asked by some one: could courage be taught,( 1) or did it come by nature? |
| 1177 | If this then be so concerning these virtues,( 9) what with regard to carefulness and devotion to all that ought to occupy us? |
| 1177 | If thou openest thy lips in speech, who will believe thy word? |
| 1177 | If, then, I can prove to my troopers that I am better than all of them, will that suffice to win their obedience? |
| 1177 | Ignorance, for instance, of smithying? |
| 1177 | In answer to the question: what is envy? |
| 1177 | In conduct and language his behaviour conformed to the rule laid down by the Pythia( 2) in reply to the question,"How shall we act?" |
| 1177 | In fact, then, the wise are wise in knowledge? |
| 1177 | In making a purchase even, I am not to ask, what is the price of this? |
| 1177 | In the first place, what evidence did they produce that Socrates refused to recognise the gods acknowledged by the state? |
| 1177 | In what way? |
| 1177 | Is he more likely to secure his salvation that way, think you, or to compass his own swift destruction?" |
| 1177 | Is he not expected to get up and offer him his seat, to pay him the honour of a soft couch,( 6) to yield him precedence in argument? |
| 1177 | Is it a term suggestive of the wisdom or the ignorance of those to whom it is applied? |
| 1177 | Is it not rather to sign his own death- warrent?" |
| 1177 | Is it not so? |
| 1177 | Is it not the custom everywhere for the younger to step aside when he meets his elder in the street and to give him place? |
| 1177 | Is it not when a stronger man forces a weaker to do what seems right to him-- not by persuasion but by compulsion? |
| 1177 | Is that the ground of your confidence? |
| 1177 | Is that your attitude, or do you admit that you owe allegiance to somebody? |
| 1177 | Is the author thinking of a life- and- death struggle with Thebes? |
| 1177 | Is the sequel extraordinary? |
| 1177 | Is there need of kindly action in any quarter? |
| 1177 | Is this possibly the explanation? |
| 1177 | It comes to this then: he who knows what the law requires in reference to the gods will honour the gods in the lawful way? |
| 1177 | It follows, then, that in proportion to the greatness of the benefit conferred, the greater his misdoing who fails to requite the kindness? |
| 1177 | It is a fair inference, is it not, that he who has the{ episteme} of grammar is more grammatical than he who has no such{ episteme}? |
| 1177 | It is a noble quality? |
| 1177 | It looks, does it not, Euthydemus, as if self- control were the best thing a man could have? |
| 1177 | It seems that those who have no fear in face of dangers, simply because they do not know what they are, are not courageous? |
| 1177 | It seems that you regard courage as useful to no mean end? |
| 1177 | It would appear that he who knows what the law requires with respect to the gods will correctly be defined as a pious man, and that is our definition? |
| 1177 | It would appear, then, that the law- loving man is just, and the lawless unjust? |
| 1177 | It would seem that he who knows what things are lawful( 20) as concerning men does the things that are just and right? |
| 1177 | It would seem that the seed of those who are not yet in their prime or have passed their prime is not good? |
| 1177 | It would seem that the useful is beautiful relatively to that for which it is of use? |
| 1177 | It would seem the wisdom of each is limited to his knowledge; each is wise only in what he knows? |
| 1177 | It would seem then that the sculptor is called upon to incorporate in his ideal form the workings and energies also of the soul? |
| 1177 | It would seem then( pursued Socrates) that the incontinent man is bound over to the worst sort of slavery, would it not? |
| 1177 | It would seem then, Hippias, the gods themselves are well pleased that"the lawful"and"the just"should be synonymous? |
| 1177 | It would seem to follow that if a tyrant, without persuading the citizens, drives them by enactment to do certain things-- that is lawlessness? |
| 1177 | It would seem to follow that knowledge and wisdom are the same? |
| 1177 | It would seem to follow that the beneficial is good relatively to him to whom it is beneficial? |
| 1177 | It would seem to follow that they who do what the laws ordain both do what is right and just and what they ought? |
| 1177 | It would seem to follow that those who have the knowledge how to behave are also those who have the power? |
| 1177 | It would seem you are decidedly of opinion that the incontinent are the reverse of free? |
| 1177 | It would seem, conversely, that they who cope ill have made some egregious blunder? |
| 1177 | Let us take the case of deceiving a friend to his detriment: which is the more wrongful-- to do so voluntarily or unintentionally? |
| 1177 | Lying exists among men, does it not? |
| 1177 | May I ask, does it seem to you possible for a man to know all the things that are? |
| 1177 | May it be that both one and the other class do use these circumstances as they think they must and should? |
| 1177 | May it not perhaps be( asked Socrates) that in this department they are officered by those who have the least knowledge? |
| 1177 | May our body be said to have a soul? |
| 1177 | Must there not be a reciprocity of service to make friendship lasting?" |
| 1177 | Must we not suppose that these too will take their sorrows lightly, looking to these high ends? |
| 1177 | Nay, how( he answered) should that be, for how could they all have come together from the ends of the earth? |
| 1177 | Nay, what sort of meshes have I? |
| 1177 | No doubt( replied Socrates) you have accomplished that initial step? |
| 1177 | No? |
| 1177 | Nor answers either, I suppose, if the inquiry concerns what I know, as, for instance, where does Charicles live? |
| 1177 | Now I ask you, have you ever noticed that I keep more within doors than others on account of the cold? |
| 1177 | Now is it not insensate stupidity( 8) to use for injury what was meant for advantage? |
| 1177 | Now you, I daresay, through versatility of knowledge,( 14) never say the same thing twice over on the same subject? |
| 1177 | Now, why? |
| 1177 | Obviously you propose to remove all those which are superfluous? |
| 1177 | Once more then: how should a man of this character corrupt the young? |
| 1177 | Only, will you be"at home"to me? |
| 1177 | Or again, what good would there be in odours if nostrils had not been bestowed upon us? |
| 1177 | Or did they maintain that they were playing their proper parts in thus neglecting the affairs of man to speculate on the concerns of God? |
| 1177 | Or do you believe that your mother is really ill disposed towards you? |
| 1177 | Or do you maintain that the evil habit is healthier, and in general more useful than the good? |
| 1177 | Or do you not think that a fact is worth more as evidence than a word? |
| 1177 | Or have the fruits of your marketing a flavour denied to mine? |
| 1177 | Or have you not heard of the"woes of Palamedes,"( 51) that commonest theme of song, how for his wisdom''s sake Odysseus envied him and slew him? |
| 1177 | Or how do you proceed when you discover the like tendency in one of your domestics? |
| 1177 | Or on an embassy as a diplomatist, I presume, by securing friends in place of enemies? |
| 1177 | Or steals and pillages their property? |
| 1177 | Or, to put it conversely, what slave of pleasure will not suffer degeneracy of soul and body? |
| 1177 | Please, Pericles, can you teach me what a law is? |
| 1177 | Possibly Xenophon is imitating( caricaturing?) |
| 1177 | Possibly in face of terrors and dangers you would consider it an advantage to be ignorant of them? |
| 1177 | Possibly( he answered); but why do you address these questions to me? |
| 1177 | Pray tell me, Theodote, have you an estate in the country? |
| 1177 | Pray, my son, did you ever hear of certain people being called ungrateful? |
| 1177 | Prepared not to please or try to please a single soul? |
| 1177 | Presently Socrates proceeded: Then this is clear, Glaucon, is it not? |
| 1177 | Shall the vanguard consist of men who are greediest of honour? |
| 1177 | Shall we begin our inquiry from the beginning, as it were, with the bare elements of food and nutriment? |
| 1177 | Shall we not admit that he is doing what is right? |
| 1177 | Shall we then at this point turn and inquire which of the two are likely to lead the pleasanter life, the rulers or the ruled? |
| 1177 | Shall we( Socrates continued), shall we balance the arguments for and against, and consider to what extent the possibility does exist? |
| 1177 | Should he not try to become as dear as possible, so that his friends will not care to give him up? |
| 1177 | Should you not have said that he was remarkable for his prudence rather than thoughtless or foolhardy? |
| 1177 | So here, maybe, you will try to add to the wealth of the state? |
| 1177 | So tell me, Aristodemus( he began), are there any human beings who have won your admiration for their wisdom? |
| 1177 | So then everything which we set down on the side of Wrong will now have to be placed to the credit of Right? |
| 1177 | So then you would counsel me to weave myself some sort of net? |
| 1177 | Socrates said:( 5) Tell me, Euthydemus, has it ever struck you to observe what tender pains the gods have taken to furnish man with all his needs? |
| 1177 | Suppose we stop and consider that very point: how do masters deal with that sort of domestic? |
| 1177 | Suppose you wanted to get some acquaintance to invite you to dinner when he next keeps holy day,( 4) what steps would you take? |
| 1177 | Supposing it is not the majority, but, as in the case of an oligarchy, the minority, who meet and enact the rules of conduct, what are these? |
| 1177 | Tell me( said Socrates, addressing Critobulus), supposing we stood in need of a good friend, how should we set about his discovery? |
| 1177 | Tell me( said he), Euthydemus, what sort of thing you take piety to be? |
| 1177 | Tell me, Diodorus, if one of your slaves runs away, are you at pains to recover him? |
| 1177 | Tell me, Euthydemus( he began), do you believe freedom to be a noble and magnificent acquisition, whether for a man or for a state? |
| 1177 | Tell me, Xenophon, have you not always believed Critobulus to be a man of sound sense, not wild and self- willed? |
| 1177 | Tell me, does it seem to you that the wise are wise in what they know,( 22) or are there any who are wise in what they know not? |
| 1177 | That is a true saying; but how, Socrates, should a man best bring them to this virtue? |
| 1177 | That much I made quite sure I knew, at any rate; since if I did not know even myself, what in the world did I know? |
| 1177 | The command to which you are appointed concerns horses and riders, does it not? |
| 1177 | The first thing will be to make them expert in mounting their chargers? |
| 1177 | The greatest of all penalties; for what worse calamity can human beings suffer in the production of offspring than to misbeget? |
| 1177 | The listener must needs be brought to ask himself,"Of what worth am I to my friends?" |
| 1177 | The works of the temperate spirit and the works of incontinency are, I take it, diametrically opposed? |
| 1177 | The wretch who can so behave must surely be tormented by an evil spirit? |
| 1177 | Then I presume even a basket for carrying dung( 11) is a beautiful thing? |
| 1177 | Then Socrates: Well, but the council which sits on Areopagos is composed of citizens of approved( 28) character, is it not? |
| 1177 | Then Socrates: Which, think you, would be harder to bear-- a wild beast''s savagery or a mother''s? |
| 1177 | Then Theodote: Oh why, Socrates, why are you not by my side( like the huntsman''s assistant) to help me catch my friends and lovers? |
| 1177 | Then children who are so produced are produced not as they ought to be? |
| 1177 | Then do you believe him to be a free man who is ruled by the pleasures of the body, and thereby can not perform what is best? |
| 1177 | Then do you wish to be an architect? |
| 1177 | Then do you wish to be an astronomer? |
| 1177 | Then for inflammation of the eyes? |
| 1177 | Then he who knows these laws will know how he must honour the gods? |
| 1177 | Then health and disease themselves when they prove to be sources of any good are good, but when of any evil, evil? |
| 1177 | Then here again are looks with it is possible to represent? |
| 1177 | Then how do you make this quality apparent to the customer so as to justify the higher price-- by measure or weight? |
| 1177 | Then how do you manage to make the corselet well proportioned if it is to fit an ill- proportioned body? |
| 1177 | Then if a tyrant, holding the chief power in the state, enacts rules of conduct for the citizens, are these enactments law? |
| 1177 | Then if that is how the matter stands, ingratitude would be an instance of pure unadulterate wrongdoing? |
| 1177 | Then is it not to the interest of both to get the upper hand of these? |
| 1177 | Then it equally concerns them both to be painstaking and prodigal of toil in all their doings? |
| 1177 | Then it would seem that it is impossible for a man to be all- wise? |
| 1177 | Then on whom, or what, was the assurance rooted, if not upon God? |
| 1177 | Then perhaps you possess a house and large revenues along with it? |
| 1177 | Then possibly ignorance of carpentering? |
| 1177 | Then the right way to produce children is not that way? |
| 1177 | Then the voluntary misspeller may be a lettered person, but the involuntary offender is an illiterate? |
| 1177 | Then these too may be imitated? |
| 1177 | Then this look, this glance, at any rate may be imitated in the eyes, may it not? |
| 1177 | Then those who deal with one another in this way, deal with each other as they ought? |
| 1177 | Then we must in every way strain every nerve to avoid the imputation of being slaves? |
| 1177 | Then we must keep away from him too? |
| 1177 | Then what if there is danger to be faced? |
| 1177 | Then why do you not keep a watchman willing and competent to ward off this pack of people who seek to injure you? |
| 1177 | Then would you for our benefit enumerate the land and naval forces first of Athens and then of our opponents? |
| 1177 | Then would you kindly tell us from what sources the revenues of the state are at present derived, and what is their present magnitude? |
| 1177 | Then you know who the poor are, of course? |
| 1177 | Then your household do not know how to make any of these? |
| 1177 | Then, by all that is sacred( Socrates continued), do not keep us in the dark, but tell us in what way do you propose first to benefit the state? |
| 1177 | Then, on the ground that they are free- born and your kinswomen, you think that they ought to do nothing but eat and sleep? |
| 1177 | Then, when you can not persuade your uncle, do you imagine you will be able to make the whole Athenian people, uncle and all, obey you? |
| 1177 | Thereupon Euthydemus: Be assured I fully concur in your opinion; the precept KNOW THYSELF can not be too highly valued; but what is the application? |
| 1177 | Thereupon Socrates: Tell me, Euthydemus, have you ever been to Delphi? |
| 1177 | Think of a horse or a yoke of oxen; they have their worth; but who shall gauge the worth of a worthy friend? |
| 1177 | Think you not that to you also the answer is given? |
| 1177 | To obey neither general nor ruler of any sort? |
| 1177 | To which Socrates replied: Tell me, Crito, you keep dogs, do you not, to ward off wolves from your flocks? |
| 1177 | To which Socrates: Why do not you tell them the fable of the dog? |
| 1177 | To which Socrates:"Did it ever strike you to consider which of the two in that case the more deserves a whipping-- the master or the man?" |
| 1177 | To which side of the account then shall we place it? |
| 1177 | To which side shall we place deceit? |
| 1177 | Very good, no doubt, if the professor taught you to distinguish good and bad; but if not, where is the use of your learning? |
| 1177 | Was it that he did not sacrifice? |
| 1177 | Well now, tell me, is there nobody whom Chaerephon can please any more than he can please yourself; or do some people find him agreeable enough? |
| 1177 | Well then, for hunger? |
| 1177 | Well then, is it not a common duty of both to procure the ready obedience of those under them to their orders? |
| 1177 | Well then, until we have got beyond the region of conjecture shall we defer giving advice on the matter? |
| 1177 | Well then, you know that in point of numbers the Athenians are not inferior to the Boeotians? |
| 1177 | Well then, your statement is this: on the one hand, the man who has the knowledge of letters is more lettered than he who has no such knowledge? |
| 1177 | Well( replied Socrates), I presume you know quite well the distinction between good and bad things: your knowledge may be relied upon so far? |
| 1177 | Well, and a continence in regard to matters sexual so great that nothing of the sort shall prevent him from doing his duty? |
| 1177 | Well, and chicanery( 27) or mischief of any sort? |
| 1177 | Well, and doubtless you feel to have a spark of wisdom yourself? |
| 1177 | Well, and in parliamentary debate, by putting a stop to party strife and fostering civic concord? |
| 1177 | Well, and on which of the two shall be bestowed, as a further gift, the voluntary resolution to face toils rather than turn and flee from them? |
| 1177 | Well, and to which of them will it better accord to be taught all knowledge necessary towards the mastery of antagonists? |
| 1177 | Well, and what do you say to cloaks for men and for women-- tunics, mantles, vests? |
| 1177 | Well, and what of that other chance companion-- your fellow- traveller by land or sea? |
| 1177 | Well, and will you not lay your hand to improve the men themselves? |
| 1177 | Well, but now suppose you had had to carry his baggage, what would your condition have been like? |
| 1177 | Well, but the kindly look of love, the angry glance of hate at any one, do find expression in the human subject, do they not? |
| 1177 | Well, but when it comes to the hazard of engagement, what will you do then? |
| 1177 | Well, do you wish to be a mathematician, like Theodorus? |
| 1177 | Well, if one of your domestics is sick, do you tend him and call in the doctors to save his life? |
| 1177 | Well, ignorance of shoemaking? |
| 1177 | Well, it is a custom universally respected, is it not, to return good for good, and kindness with kindness? |
| 1177 | Well, now, is it possible to know what a popular state is without knowing who the people are? |
| 1177 | Well, prosperity, well- being( 53)( he exclaimed), must surely be a blessing, and that the most indisputable, Socrates? |
| 1177 | Well, shall we see, then, how we may best avoid making blunders between them? |
| 1177 | Well, shall you regard it as a part of your duty to see that as many of your men as possible can take aim and shoot on horseback? |
| 1177 | Well, then, we may expect, may we not, that a desire to grasp food at certain seasons will exhibit itself in both the children? |
| 1177 | Well; you take no notice of the dog''s ill- temper, you try to propitiate him by kindness; but your brother? |
| 1177 | Were it not well, Aristippus, to lay to heart these sayings, and to strive to bethink you somewhat of that which touches the future of our life? |
| 1177 | Were you travelling alone, or was your man- servant with you? |
| 1177 | Were you under the impression that the commandant was not to open his mouth? |
| 1177 | What are meant by just and unjust? |
| 1177 | What becomes of your cavalry force then? |
| 1177 | What can you expect but to make shipwreck of the craft and yourself together? |
| 1177 | What do you say? |
| 1177 | What do you take them to be? |
| 1177 | What fact? |
| 1177 | What father, himself sharing the society of his own children, is held to blame for their transgressions, if only his own goodness be established? |
| 1177 | What is a handicraftsman? |
| 1177 | What is a state? |
| 1177 | What is justice? |
| 1177 | What is left him but to lead a life stale and unprofitable, the scorn and mockery of men? |
| 1177 | What is piety? |
| 1177 | What is the beautiful? |
| 1177 | What is the particular action to which the term applies? |
| 1177 | What of this, since, to put it compendiously, there is nothing serviceable to the life of man worth speaking of but owes its fabrication to fire? |
| 1177 | What offspring then( he asked) will be ill produced, ill begotten, and ill born, if not these? |
| 1177 | What other tribe of animals save man can render service to the gods? |
| 1177 | What quarter of the world do you hail from, Eutherus? |
| 1177 | What sane man will venture to join thy rablle rout? |
| 1177 | What say you concerning such a boon? |
| 1177 | What say you, Antisthenes?--have friends their values like domestic slaves? |
| 1177 | What say you? |
| 1177 | What the noble? |
| 1177 | What the starting- point of self- examination? |
| 1177 | What then ought we to do now to recover our former virtue? |
| 1177 | What was your object? |
| 1177 | What way? |
| 1177 | What when they send portents to forewarn the states of Hellas? |
| 1177 | What, Hippias( Socrates retorted), have you not observed that I am in a chronic condition of proclaiming what I regard as just and upright? |
| 1177 | When put to the test would not your administration prove ruinous, and the figure you cut ridiculous? |
| 1177 | When shall we Athenians so obey our magistrates-- we who take a pride, as it were, in despising authority? |
| 1177 | When some one asked him:"What he regarded as the best pursuit or business( 15) for a man?" |
| 1177 | When some one else remarked"he was utterly prostrated after a long journey,"Socrates asked him:"Had he had any baggage to carry?" |
| 1177 | When some one was apprehending the journey to Olympia,"Why are you afraid of the long distance?" |
| 1177 | Where would you find a more arrant thief, savage, and murderer( 5) than the one? |
| 1177 | Which is hotter to the taste-- the water in your house or the hot spring in the temple of Asclepius? |
| 1177 | Which of them claims that? |
| 1177 | Which of these two sets respectively leads the happier life, in your opinion? |
| 1177 | Which, then, of the two must be trained, of his own free will,( 4) to prosecute a pressing business rather than gratify the belly? |
| 1177 | Who else, if not they? |
| 1177 | Who else, if not? |
| 1177 | Who has less claim to this than the incontinent man? |
| 1177 | Whom do you understand by poor and rich? |
| 1177 | Why did Homer, think you, designate Agamemnon"shepherd of the peoples"? |
| 1177 | Why, are you really versed in those things, Socrates? |
| 1177 | Why, bless your soul, do you not see he has only slaves and I have free- born souls to feed? |
| 1177 | Why, has not the fellow dared to steal a kiss from the son of Alcibiades, most fair of youths and in the golden prime? |
| 1177 | Why, how else should they deal with them? |
| 1177 | Why, in what else should a man be wise save only in knowledge? |
| 1177 | Why, surely you do not suppose you are going to ensnare that noblest of all game-- a lover, to wit-- in so artless a fashion? |
| 1177 | Why, to be sure; and is it not plain that these animals themselves are born and bred for the sake of man? |
| 1177 | Why, what will you have them to do, that you may believe and be persuaded that you too are in their thoughts? |
| 1177 | Will he, with the"beautiful and noble"at his side, be less able to aid his friends? |
| 1177 | Will not he rather, in proportion as the boy deteriorates in the company of the latter, bestow more heartfelt praise upon the former? |
| 1177 | Will they manipulate these and the like to suit their needs? |
| 1177 | Without self- restraint who can lay any good lesson to heart or practise it when learnt in any degree worth speaking of? |
| 1177 | Would not men have discovered the imposture in all this lapse of time? |
| 1177 | Would you mention to us their names? |
| 1177 | Yet they are both sure to meet with enemies? |
| 1177 | You are not an employer of labour on a large scale? |
| 1177 | You can not help feeling that they are costly to you, and they must see that you find them a burthen? |
| 1177 | You know how they capture the creatures on which they live;( 7) by weaving webs of gossamer, is it not? |
| 1177 | You mean it is a title particularly to those who are ignorant of the beautiful, the good, the just? |
| 1177 | You mean( Socrates continued) that it is not the exactly- modelled corselet which fits, but that which does not gall the wearer in the using? |
| 1177 | You state that so and so, whom you admire, is a better citizen that this other whom I admire? |
| 1177 | You understand what is meant by laws of a city or state? |
| 1177 | You wish to know what a law is? |
| 1177 | You would imply, Socrates, would you not, that if we want to win the love of any good man we need to be good ourselves in speech and action? |
| 1177 | You would say that a thing which is beneficial to one is sometimes hurtful to another? |
| 1177 | a Hellene? |
| 1177 | again this readiness of the ear to catch all sounds and yet not to be surcharged? |
| 1177 | and do you imagine that these lovely creatures infuse nothing with their kiss, simply because you do not see the poison? |
| 1177 | and even if they had so done, men are not all of one speech? |
| 1177 | and how are we to effect the capture of this friend of our choice, whom the gods approve? |
| 1177 | and what do you expect your fate to be after that kiss? |
| 1177 | and what is its definition?'' |
| 1177 | and what of that other whose passion for money- making is so absorbing that he has no leisure for anything else, save how he may add to his gains? |
| 1177 | and what of the man whose strength lies in monetary transactions? |
| 1177 | and when we have discovered a man whose friendship is worth having, how ought we to make him our friend? |
| 1177 | and whom would one select as the recipient of kindness rather than a man susceptible of gratitude?" |
| 1177 | and, that even the winds of heaven may not visit them too roughly, this planting of the eyelashes as a protecting screen? |
| 1177 | come now, Euthydemus, as concerning the good: ought we to search for the good in this way? |
| 1177 | did not Socrates cause his associates to despise the established laws when he dwelt on the folly of appointing state officers by ballot? |
| 1177 | for possibly to perform what is best appears to you to savour of freedom? |
| 1177 | have you gone yourself and examined the defences? |
| 1177 | he answered:"Successful conduct";( 16) and to a second question:"Did he then regard good fortune as an end to be pursued?" |
| 1177 | how well proportioned?" |
| 1177 | if the vendor is under the age of thirty? |
| 1177 | is it indifferent to you whether these be friends or not, or do you admit that the goodwill of these is worth securing by some pains on your part? |
| 1177 | no one will buy it; money? |
| 1177 | of course we are to include these, for what would happiness be without these? |
| 1177 | or are you prepared to stand alone? |
| 1177 | or because they thought, if only we are leagued with him we shall become adepts in statecraft and unrivalled in the arts of speech and action? |
| 1177 | or can you name any beautiful thing, body, vessel, or whatever it be, which you know of as universally beautiful? |
| 1177 | or did you give it heed and try to discover who and what you were? |
| 1177 | or do you rather rest secure in the consciousness that you would prove such a slave as no master would care to keep? |
| 1177 | or else( 2)"and what is beneficial is good( or a good)? |
| 1177 | or has no such notion perhaps ever entered their heads, and will they be content simply to know how such things come into existence? |
| 1177 | or how do you know that they are all maintained as you say? |
| 1177 | or is all this quite incapable of being depicted? |
| 1177 | or is it anything else?" |
| 1177 | or that he dispensed with divination? |
| 1177 | or to a question of arithmetic,"Does twice five make ten?" |
| 1177 | or to all mankind? |
| 1177 | or to do what is bad? |
| 1177 | or what sweet thing art thou acquainted with-- that wilt stir neither hand nor foot to gain it? |
| 1177 | or where is Critias to be found? |
| 1177 | or will his power to benefit the community be shortened because the flower of that community are fellow- workers in that work? |
| 1177 | p. 381:"in regard to the question wherein consists{ to kalon}?" |
| 1177 | still repeating the same old talk,( 13) Socrates, which I used to hear from you long ago? |
| 1177 | that you must needs benefit the city, since you desire to reap her honours? |
| 1177 | the position of the mouth again, close to the eyes and nostrils as a portal of ingress for all the creature''s supplies? |
| 1177 | this capacity of the front teeth of all animals to cut and of the"grinders"to receive the food and reduce it to pulp? |
| 1177 | to follow none? |
| 1177 | to kindle in them rage to meet the enemy?--which things are but stimulants to make stout hearts stouter? |
| 1177 | what by courage and cowardice? |
| 1177 | what by sobriety and madness? |
| 1177 | what is a ruler over men? |
| 1177 | what is a ruling character? |
| 1177 | what is a statesman? |
| 1177 | what is he like? |
| 1177 | what is impiety? |
| 1177 | what is your starting- point? |
| 1177 | what of any others, you may light upon? |
| 1177 | what of the quarrelsome and factious person( 4) whose main object is to saddle his friends with a host of enemies? |
| 1177 | what the base? |
| 1177 | what the ugly? |
| 1177 | where shall goodwill and faithfulness be found among men? |
| 1177 | where such a portent of insolence, incontinence, and high- handedness as the other? |
| 1177 | where then is his liability to the indictment to be found? |
| 1177 | will not sheer plundering be free to any ruffian who likes?... |
| 1177 | will you tell me that? |
| 1177 | would he not be doing what is right? |
| 1177 | your answer to- day will differ from that of yesterday? |
| 40436 | But what intelligence do we want for the purpose? 40436 It shall be done"( answered Kriton);"have you any other injunctions?" |
| 40436 | Quæstio est, Virtusne doceri possit? 40436 Suppose however that any one impugned this hypothesis itself? |
| 40436 | Well, Sokrates, what do you think now of all these reasonings of yours? 40436 Where then can we find such an art-- such a variety of knowledge or intelligence-- as we are seeking? |
| 40436 | [ 12][ Footnote 12: Plato, Lachês, 190 D- E.][ Side- note: Question-- what is courage? 40436 --must be regarded as secondary and dependent, not capable of being clearly understood until the primary and principal question--What is virtue?" |
| 40436 | 114 E.[ Greek: Ou)kou= n ei) le/ geis o(/ti tau= th''ou(/tôs e)/chei, ma/ list''a)\n ei)/ês pepeisme/ nos?]] |
| 40436 | 130 D.[ Greek: Ê(ni/ ka de/ soi parege/ neto( ê( du/ namis), po/ teron matho/ nti par''e)mou= ti parege/ neto, ê)/ tini a)/llô| tro/ pô|? |
| 40436 | 159 C--160 D.[ Greek: ou) tô= n kalô= n me/ ntoi ê( sôphrosu/ nê e)sti/ n? |
| 40436 | 174 E.[ Greek: Ou)k a)/ra u(giei/ as e)/stai dêmiourgo/ s? |
| 40436 | 230 E.[ Greek: dia\ ti/ pote a)mpho/ tera au)ta\ ke/ rdos kalei= s? |
| 40436 | 375 D.[ Greek: ê( dikaiosu/ nê ou)chi ê)\ du/ nami/ s ti/ s e)stin, ê)\ e)pistê/ mê, ê)\ a)mpho/ tera?]] |
| 40436 | 39 Question put by Sokrates, in the name of a friend in the background, who has just been puzzling him with it-- What is the Beautiful? |
| 40436 | A man, who endures the loss of money, understanding well that he will thereby gain a larger sum, is he courageous? |
| 40436 | A)/llês ga\r ê)=n te/ chnês u(gi/ eia? |
| 40436 | A)/llês ga\r ê)=n te/ chnês u(giei/ a, ê)\ ou)/? |
| 40436 | A)/llês; Ou)d''a)/ra ô)phelei/ as, ô)= e(tai= re; a)/llê| ga\r au)= a)pe/ domen tou= to to\ e)/rgon te/ chnê| nu= n dê/; ê)= ga\r? |
| 40436 | A)=r''a)\n o(mologoi= en oi( a)/nthrôpoi pro\s tau= ta ê(ma= s tê\n metrêtikê\n sô/ zein a)\n te/ chnên, ê)\ a)/llên?]] |
| 40436 | A)r''ou)=n kai\ ê)=| a)gatho\n kalo/ n,--ê)=| de\ kako\n ai)schro/ n? |
| 40436 | A)tha/ naton a)/ra ê( psuchê/? |
| 40436 | About what is Rhetoric as a cognition concerned, Gorgias? |
| 40436 | About_ what_ is it that the Sophist forms able speakers: of course about that which he himself knows? |
| 40436 | All law is the same,_ quatenus_ law: what is the common constituent attribute? |
| 40436 | All law is the same,_ quatenus_ law: what is the common constituent attribute?] |
| 40436 | All these are the writings of persons, knowing in each of the respective pursuits? |
| 40436 | All this is greatly expanded in the dialogue-- p. 128 D:[ Greek: Ou)k a)/ra o)/tan tô= n sautou= e)pimelê=|, sautou= e)pime/ lei?] |
| 40436 | Am I to proclaim this respecting you, when I go home? |
| 40436 | Am I to tell him, it is because a beautiful maiden is a beautiful thing? |
| 40436 | And again, subject to the like limitation, are not all painful things evil, so far forth as they are painful? |
| 40436 | And is it not in this ignorance, or stupid estimate of things terrible, and things not terrible-- that cowardice consists? |
| 40436 | And then what is meant by_ intelligent_? |
| 40436 | And thus( concludes Sokrates) the answer to the question originally started by Menon--"Whether virtue is teachable?" |
| 40436 | And what are we to understand by the Profitable? |
| 40436 | And when you possessed it( I asked), did you get it by learning from me? |
| 40436 | Are not all fine or honourable things, such as bodies, colours, figures, voices, pursuits,& c., so denominated from some common property? |
| 40436 | Are not most of those who undertake these pursuits ridiculously silly? |
| 40436 | Are there_ any_ matters or circumstances in which it is better for a man to be ignorant, than to know? |
| 40436 | Are they at bottom one and the same thing under different names? |
| 40436 | Are they homogeneous, differing only in quantity or has each of them its own specific essence and peculiarity? |
| 40436 | Are they not all inseparable acquirements of one and the same intelligent mind? |
| 40436 | Are they not cowards from stupidity, or a stupid estimate of things terrible? |
| 40436 | Are they not the writings of those who know how to govern-- kings, statesmen, and men of superior excellence? |
| 40436 | Are those things good, which are profitable to mankind? |
| 40436 | Are we on the right scent? |
| 40436 | Are we to say for that reason that he is not temperate? |
| 40436 | Are you of the common opinion on this point also? |
| 40436 | Are you worthy of freedom? |
| 40436 | But by what measure are we to determine_ when_ a man is in a good or bad mental state? |
| 40436 | But does the well- doer always and certainly know that he is doing well? |
| 40436 | But how can there be intelligence respecting the future, except in conjunction with intelligence respecting the present and the past? |
| 40436 | But how does Plato explain this? |
| 40436 | But if this be all that temperance can do, of what use is it to us( continues Sokrates)? |
| 40436 | But if your opponent impugns the hypothesis itself, how are you to defend it? |
| 40436 | But in what sort of virtue? |
| 40436 | But is it really true, Sokrates, that you do not know what virtue is? |
| 40436 | But is their belief well founded? |
| 40436 | But is there any real difference between what is akin and what is like? |
| 40436 | But now comes the important question-- In what sense are we to understand the words Good and Evil? |
| 40436 | But shall I, like an old man addressing his juniors, recount to you an illustrative mythe? |
| 40436 | But should we for that reason do well and be happy? |
| 40436 | But tell me farther: do they allow you to direct yourself-- or do not they even trust you so far as that? |
| 40436 | But tell me: you say that if a man lays out little and acquires much, that is gain? |
| 40436 | But then the beautiful would be different from the good, and the good different from the beautiful? |
| 40436 | But what are we to understand by the_ Good_, about which there are so many disputes, according to the acknowledgment of Plato as well as of Sokrates? |
| 40436 | But what is it that he does, as your director? |
| 40436 | But what is that common, generic, quality, designated well as good by the word_ gain_, apart from these two distinctive epithets? |
| 40436 | But what is the peculiar of the philosopher? |
| 40436 | But what is the work which this art performs? |
| 40436 | But when Sokrates tries to determine, Wherein consists this Law- Type? |
| 40436 | But when you talk about_ better_, in wrestling or singing, what standard do you refer to? |
| 40436 | But who are the[ Greek: ei)dô= n phi/ loi], attacked in the Sophistês? |
| 40436 | But worse, for whom? |
| 40436 | But( replies Sokrates) are they not all the same,_ quatenus_ virtue? |
| 40436 | By his own feelings? |
| 40436 | By my judgment? |
| 40436 | By the judgment of by- standers? |
| 40436 | By what tests is the right order to be distinguished from the wrong? |
| 40436 | Can not I know about justice and injustice, without a master? |
| 40436 | Can that be made out, Kritias? |
| 40436 | Come now, can you tell me, What is the Beautiful? |
| 40436 | Courage therefore must consist in knowledge or intelligence? |
| 40436 | Did he mean the same as mankind generally? |
| 40436 | Did the capacity( I,_ Sokrates_, asked Aristeides) forsake you all at once, or little by little? |
| 40436 | Did you ever know any predication that had a soul?" |
| 40436 | Do n''t you admit this? |
| 40436 | Do not good Rhetors possess great power in their respective cities? |
| 40436 | Do not the enactors enact it as the maximum of good, without which the citizens can not live a regulated life? |
| 40436 | Do not they, like despots, kill, impoverish, and expel any one whom they please? |
| 40436 | Do not you know what are the usual grounds and complaints urged when war is undertaken? |
| 40436 | Do they and their elegant spokesman Protagoras, know what virtue is? |
| 40436 | Do you admit that this is the case? |
| 40436 | Do you affirm that the rhapsodic art, and the strategic art, are one? |
| 40436 | Do you call these latter_ good_ also? |
| 40436 | Do you deny that these others( those of taste, smell, eating, drinking, sex) are really pleasures? |
| 40436 | Do you intend to advise the Athenians when they are debating about letters, or about harp- playing, or about gymnastics? |
| 40436 | Do you intend to qualify yourself for becoming a schoolmaster or a professor?" |
| 40436 | Do you mean shorter than the case requires? |
| 40436 | Do you mean that unjust is essentially the friend of just-- temperate of intemperate-- good of evil? |
| 40436 | Do you mean that virtue is a Whole, and that these three names denote distinct parts of it? |
| 40436 | Do you mean, to all things alike, great as well as little?" |
| 40436 | Do you share the opinion of mankind generally about it, as you do about pleasure and pain? |
| 40436 | Do you still adhere to that opinion? |
| 40436 | Do you still think, as you said before, that there are some men extremely stupid, but extremely courageous? |
| 40436 | Do you think that a man lives well if he lives in pain and distress? |
| 40436 | Does a man who acts unjustly conduct himself with moderation? |
| 40436 | Does he who loves, become the friend of him whom he loves, whether the latter returns the affection or not? |
| 40436 | Does it not partake of the essence and come under the definition, of what is fine or and honourable? |
| 40436 | Does not the arithmetical teacher, and every other teacher, produce persuasion? |
| 40436 | Does the doer of wrong endure more pain than the sufferer? |
| 40436 | Does the man want to know what is a beautiful thing? |
| 40436 | Does the temperate man know his own temperance? |
| 40436 | Du/ namis me\n a)/ra kalo/ n-- a)dunami/ a de\ ai)schro/ n?]] |
| 40436 | Ei) a)ph''e(te/ rou e(/teron e)nnoou= men? |
| 40436 | Ei) de\ kala/, kai\ a)gatha/?]] |
| 40436 | Ei) de\ mê\ ai)schra/, a)=r''ou) kala/? |
| 40436 | Emotions of Sokrates 153 Question, What is Temperance? |
| 40436 | Even if you do find it, how can you ever know that you have found it? |
| 40436 | For example-- From what cause does a man grow? |
| 40436 | For the persons who suffer by his proceedings? |
| 40436 | For the spectators, who declare the proceedings of Archelaus to be disgraceful? |
| 40436 | For what is meant by_ right use_? |
| 40436 | From whom have you learnt-- or when did you find out for yourself? |
| 40436 | Good is the object of the Regal or political intelligence; but what is Good? |
| 40436 | Have any of them ever injured you? |
| 40436 | Have mankind generally one uniform meaning? |
| 40436 | Have you done any wrong to your father and mother? |
| 40436 | Have you frequented some master, without my knowledge, to teach you this? |
| 40436 | He first enquires from the athletic Erastes, What is it that these two youths are so intently engaged upon? |
| 40436 | He surprised me by the interrogation-- How do you know, Sokrates, what things are beautiful, and what are ugly? |
| 40436 | He urges continuance of search by both 237 But how is the process of search available to any purpose? |
| 40436 | He will ask us-- Upon what ground do you make so marked a distinction between the pleasures of sight and hearing, and other pleasures? |
| 40436 | He will ask you whether a wooden soup- ladle is not more beautiful than a ladle of gold,--since it is more suitable and becoming? |
| 40436 | He will laugh at your answer, and ask you-- Do you think, then, that Pheidias did not know his profession as a sculptor? |
| 40436 | He will say-- Is not a beautiful mare a beautiful thing also? |
| 40436 | Health,_ quatenus_ Health, is the same in a man or a woman: is not the case similar with virtue? |
| 40436 | Here is the same error in replying, as was committed by Euthyphron when asked, What is the Holy? |
| 40436 | Hipparchus-- Question-- What is the definition of Lover of Gain? |
| 40436 | How are they distinguished from Rhetoric? |
| 40436 | How are we to distinguish which of them? |
| 40436 | How are we to explain or define it? |
| 40436 | How can I tell( rejoins Charmides) whether I possess it or not: since even men like you and Kritias can not discover what it is? |
| 40436 | How can good men care much for each other, seeing that they thus neither regret each other when absent, nor have need of each other when present? |
| 40436 | How can the two objects, which when separate were each one, be made_ two_, by the fact that they are brought together? |
| 40436 | How can there be any cognition, which is not cognition of a given_ cognitum_, but cognition merely of other cognitions and non- cognitions? |
| 40436 | How can there be reciprocal love between parties who render to each other no reciprocal aid? |
| 40436 | How can you distinguish a true solution from another which is untrue, but plausible?" |
| 40436 | How could any of us live safely in the society of so many mad- men? |
| 40436 | How do you know, or where have you learnt, to distinguish just from unjust? |
| 40436 | How do you mean_ fine_( replies the athlete)? |
| 40436 | How does each of them describe and distinguish the permanent elements, and the transient elements, involved in human agency? |
| 40436 | How does the Rhetor differ from them? |
| 40436 | How far is he to question, or expose, or require to be proved, that which the majority believe without proof? |
| 40436 | How far justice is like to holiness? |
| 40436 | How far justice is like to holiness? |
| 40436 | How is Menon to learn virtue, and from whom? |
| 40436 | How is he to be treated by the government, or by the orthodox majority of society in their individual capacity? |
| 40436 | How is the business of mental training to be brought to a beneficial issue without him? |
| 40436 | How say you? |
| 40436 | How( they asked) does it happen that this reminiscence brings up often what is false or absurd? |
| 40436 | However, answer me once more-- Is not justice either a certain mental capacity? |
| 40436 | I should say that it was just: what do you say? |
| 40436 | I think it is some thing: are you of the same opinion? |
| 40436 | If a statesman knows war, but does not know whether it is best to go to war, or at what juncture it is best-- should we call him wise? |
| 40436 | If any men embark in these dangers, without such preliminary knowledge, do you consider them men of courage? |
| 40436 | If by its results, by_ what_ results?--calculations for minimising pains, and maximising pleasures, being excluded by the supposition? |
| 40436 | If not_ then_, upon what other occasions will you tender your counsel? |
| 40436 | If punished, the wrong- doer is of course punished justly; and are not all just things fine or honourable, in so far as they are just? |
| 40436 | If so, does it confer every variety of knowledge-- that of the carpenter, currier,& c., as well as others? |
| 40436 | If so, how can you reconcile that with your former declaration, that no one of the parts of virtue is like any other part? |
| 40436 | If so, is it dear to us on account of evil? |
| 40436 | If so,_ how_ do they know it, and can they explain it? |
| 40436 | If such reminiscence exists( asked Straton) how comes it that we require demonstrations to conduct us to knowledge? |
| 40436 | If that be meant, we must go and consult horse- trainers or mariners? |
| 40436 | If then we are asked, What is that, the presence of which makes a body hot? |
| 40436 | If this be so, are not all those actions, which conduct to a life of pleasure or to a life free from pain, honourable? |
| 40436 | If virtue is not acquired by teaching and does not come by nature, how are there any virtuous men? |
| 40436 | If we say, that we shall render other men_ good_--the question again recurs,_ Good_--in what respect? |
| 40436 | If you fall sick will you send for one of_ them_, or for a professional physician? |
| 40436 | If you know matters belonging to military command, do you know them in your capacity of general, or in your capacity of rhapsode? |
| 40436 | If, then, we see some doing this, are we to declare them knowing or ignorant? |
| 40436 | Ignorance of what? |
| 40436 | Ignorance of_ what?_ Ignorance of good, is always mischievous: ignorance of other things, not always.] |
| 40436 | Ignorance of_ what?_ Ignorance of good, is always mischievous: ignorance of other things, not always_ ib._ Wise public counsellors are few. |
| 40436 | In like manner, the question being asked, What is that, which, being in the body, will give it life? |
| 40436 | In the art of mensuration, or in the apparent impression? |
| 40436 | In the last speech of Sokrates in the dialogue,[133] we find him proclaiming, that the first of all problems to be solved was, What virtue really is? |
| 40436 | In what does the analogy or the sameness consist? |
| 40436 | In what manner does one man become the friend of another? |
| 40436 | In what relation does it stand to the Pleasurable and the Painful? |
| 40436 | Intelligence of what? |
| 40436 | Intelligent-- of what-- or to what end? |
| 40436 | Is a man''s bodily condition benefited by taking as much exercise, or as much nourishment, as possible? |
| 40436 | Is he a powerful speaker himself in the Dikastery? |
| 40436 | Is he, in your opinion, happy or miserable? |
| 40436 | Is it Isokrates? |
| 40436 | Is it Isokrates?] |
| 40436 | Is it because they impart pleasure at the moment, or because they prepare disease, poverty, and other such things, for the future? |
| 40436 | Is it not the same art, which punishes men rightly, makes them better, and best distinguishes the good from the bad? |
| 40436 | Is it not to the gymnastic or musical art? |
| 40436 | Is it possible then, Lysis, for a man to think highly of himself on those matters on which he does not yet think aright? |
| 40436 | Is it the blood through which we think-- or air, or fire? |
| 40436 | Is it the blood, or air, or fire, whereby we think? |
| 40436 | Is it the dominant agency in the mind? |
| 40436 | Is it the dominant agency in the mind? |
| 40436 | Is it then true( continues Sokrates) that good is our_ primum amabile_, and dear to us in itself? |
| 40436 | Is it true that evil is the cause why any thing is dear to us? |
| 40436 | Is it_ all_ intelligence? |
| 40436 | Is not ivory also beautiful, and particular kinds of stone? |
| 40436 | Is not the good man, so far forth as good, sufficient to himself,--standing in need of no one-- and therefore loving no one? |
| 40436 | Is not the wise man, he who knows what it is proper to say and do-- and the unwise man, he who does not know? |
| 40436 | Is not the wooden ladle, therefore, better than the golden? |
| 40436 | Is not this the case with gymnastic, commercial business, rhetoric, military command? |
| 40436 | Is such very great quantity good for the body? |
| 40436 | Is that which they esteem, really virtue? |
| 40436 | Is there any Athenian, yourself included, who would not rather be Archelaus than any other man in Macedonia? |
| 40436 | Is there any other reason, or any other ulterior end, to which you look when you pronounce pleasure to be evil? |
| 40436 | It is about this as a whole that I ask you-- What is Law? |
| 40436 | It is intelligence or knowledge,--But_ of what_? |
| 40436 | It is not the custom of the country for the Spartans to do right, but to do wrong? |
| 40436 | It must surely be something very fine, to judge by the eagerness which they display? |
| 40436 | It relates to Law, or The Law--_ Sokr._--What is Law( asks Sokrates)? |
| 40436 | It was a second question-- important, yet still second and presupposing the solution of the first-- Whether virtue is teachable? |
| 40436 | Its single purpose is to produce persuasion in the minds of hearers? |
| 40436 | Kai\ pô= s a)\n? |
| 40436 | Kalliklês defends the negative 343 Whether the largest measure of desires is good for a man, provided he has the means of satisfying them? |
| 40436 | Moreover, must we not superadd the condition, to command justly, and not unjustly? |
| 40436 | Nevertheless the question which we have just discussed--"How virtue arises or is generated?" |
| 40436 | Next, granting it to be possible, in what way do we gain by it? |
| 40436 | No tenable definition found 83 Admitting that there is bad gain, as well as good gain, what is the meaning of the word_ gain_**? |
| 40436 | No way out of it is shown, and how is he to find one? |
| 40436 | Nor can a city be well administered, when each citizen performs his own special duties? |
| 40436 | Not when you already believed yourself to know: and what time was there when you did not believe yourself to know? |
| 40436 | Now then that we are to go in all this hurry to Protagoras, tell me who he is and what title he bears, as we called Pheidias a sculptor? |
| 40436 | Now then, Protagoras, Prodikus, and Hippias( continues Sokrates), I turn to you, and ask, whether you account my reasoning true or false? |
| 40436 | Now upon what ground do we call these few, wise and useful public counsellors? |
| 40436 | Now what is that, of which temperance is the knowledge,--distinct from temperance itself? |
| 40436 | Now, Protagoras, what are these things which the courageous men alone are prepared to attempt? |
| 40436 | Now, if to do wrong be more disgraceful than to suffer wrong, this must be because it has a preponderance either of pain or of evil? |
| 40436 | O(/ti Stra/ tôn ê)po/ rei, ei) e)/stin a)namnêsis, pô= s a)/neu a)podei/ xeôn ou) gigno/ metha e)pistê/ mones? |
| 40436 | O(\ d''a)\n tha/ naton mê\ de/ chêtai, ti/ kalou= men? |
| 40436 | Of course, this implies that we know what virtue is: otherwise how can we give advice as to the means of acquiring it? |
| 40436 | Of leather- cutting, brazen work, wool, wood,& c.? |
| 40436 | Of these three relieving forces, which is the most honourable? |
| 40436 | Or are the three names all equivalent to virtue, different names for one and are the same thing? |
| 40436 | Or are there any pleasurable things which are not good? |
| 40436 | Or are they like the parts of gold, homogeneous with each other and with the whole, differing only in magnitude? |
| 40436 | Or are they not distinct, in each of the three cases-- and is not Law also one thing, the various customs and beliefs another? |
| 40436 | Or are they to be apportioned in a certain dose to every man? |
| 40436 | Or for Archelaus himself? |
| 40436 | Or how can it have any object at all? |
| 40436 | Or is Protagoras the man to supply such a demand? |
| 40436 | Or is he only a composer of discourses to be spoken by others? |
| 40436 | Or is it necessary that he who possesses one part, should possess all? |
| 40436 | Or is it overcome frequently by other agencies, pleasure or pain? |
| 40436 | Or is it overcome frequently by other agencies, pleasure or pain? |
| 40436 | Or is reciprocity of affection necessary, in order that either shall be the friend of the other? |
| 40436 | Or is the person loved, whatever be his own dispositions, the friend of the person who loves him? |
| 40436 | Or is there any one single variety of intelligence, by the possession of which we shall become good and happy? |
| 40436 | Or is this true only of some things and not of all-- so that cognition may be something in the latter category? |
| 40436 | Otherwise what can be meant by this charge of"cunning reticence or keeping back?" |
| 40436 | Ou)d''a)/ra ô)phelei/ as, ô)= e(/taire; a)/llê| ga\r au)= a)pe/ domen tou= to to\ e)/rgon te/ chnê| nu= n dê/; ê)= ga/ r? |
| 40436 | Ou)kou= n a)ei\ tou= to ou(/tôs e)/chei? |
| 40436 | Ou)kou= n ou)deno\s dida/ xantos a)ll''e)rôtê/ santos e)pistê/ setai, a)nalabô\n au)to\s e)x au)tou= tê\n e)pistê/ mên?]] |
| 40436 | Ou)kou= n tê\n me\n ê(donê\n diô/ kete ô(s a)gatho\n o)/n, tê\n de\ lu/ pên pheu/ gete ô(s kako/ n?]] |
| 40436 | Ought he not to do as he would do if he wished to learn medicine or music: to put himself under some paid professional man as teacher?" |
| 40436 | Persons of the Dialogue 232 Question put by Menon-- Is virtue teachable? |
| 40436 | Persuasion about what? |
| 40436 | Plato, Menon, p. 78 C._ Sokr._[ Greek: A)gatha\ de\ kalei= s ou)chi oi(=on u(gi/ eia/ n te kai\ plou= ton? |
| 40436 | Po/ teron d''e)/sti ti zôê=| e)nanti/ on, ê)\ ou)de/ n? |
| 40436 | Pô= s ga\r ou)/?]] |
| 40436 | Pô= s ga\r ou)/?]] |
| 40436 | Pô= s ga\r ou)chi/? |
| 40436 | Pô= s ou)=n ô)phe/ limos e)/stai ê( sôphrosu/ nê, ou)demia= s ô)phelei/ as ou)=sa dêmiourgo/ s? |
| 40436 | Pô= s ou)=n ô)phe/ limos e)/stai ê(sôphrosu/ nê, ou)demia= s ô)phelei/ as ou)=sa dêmiourgo/ s? |
| 40436 | Question-- What is the characteristic property connoted by the word[ Greek: No/ mos] or law? |
| 40436 | Question-- What is the characteristic property connoted by the word[ Greek: No/ mos] or law?] |
| 40436 | Questions of Sokrates to him-- How happens it that you can not talk equally upon other poets? |
| 40436 | Questions of Sokrates to him-- How happens it that you can not talk equally upon other poets? |
| 40436 | Respecting what subject? |
| 40436 | Shall he be required to profess, or to obey, or to refrain from contradicting, religious or ethical doctrines which he has examined and rejected? |
| 40436 | Shall we say that good is of a nature akin to every one, and evil of a nature foreign to every one? |
| 40436 | Since you are in a condition so disgraceful, can you think life better for you than death? |
| 40436 | So that though you said-- The Self- Beautiful is Gold-- you are now obliged to acknowledge that gold is not more beautiful than fig- tree wood? |
| 40436 | Sokrates asks Hippias what sort of lectures they were that he delivered with so much success at Sparta? |
| 40436 | Sokrates provides a basis for his intended proof by asking Polus,[45] which of the two is most disgraceful-- To do wrong-- or to suffer wrong? |
| 40436 | Sokrates questions the slave of Menon 238 Enquiry taken up-- Whether virtue is teachable? |
| 40436 | Some of the fallacies in the dialogue([ Greek: Po/ teron o(rô= sin oi( a)/nthrôpoi ta\ dunata\ o(ra=|n ê)\ ta\ a)du/ nata? |
| 40436 | Still how does this prove that there can be cognition of non- cognition? |
| 40436 | Such being the case, what is that common quality possessed by both, which induces you to call them by the same name_ Gain_? |
| 40436 | Such discriminating intelligence, which in this dialogue is called the Regal or political art,--what is the object of it? |
| 40436 | Such then being the care bestowed, both publicly and privately, to foster virtue, can you really doubt, Sokrates, whether it be teachable? |
| 40436 | Sugchôrei= s ou(/tôs e)/chein? |
| 40436 | Suppose a man by laying out one pound of gold acquires two pounds of silver, is it gain or loss? |
| 40436 | Suppose a man to know every thing past, present, and future; which among the fractions of such omniscience would contribute most to make him happy? |
| 40436 | Surely not_ all_ endurance( rejoins Sokrates)? |
| 40436 | Ta/ xeis, a)reta/ s, o(pli/ seis a)ndrô= n? |
| 40436 | Tell me again, do you think that the pleasurable and the good are identical? |
| 40436 | Tell me in like manner, what is the common fact or attribute pervading all cases of courage? |
| 40436 | Tell me what the Beautiful is? |
| 40436 | Tell me-- is justice some thing, or no thing? |
| 40436 | That by which men manage chariots? |
| 40436 | That gain is the opposite of loss: that to gain is the opposite of to lose? |
| 40436 | That is a cause, to each man, which gives satisfaction to his inquisitive feelings 404 Dissension and perplexity on the question.--What is a cause? |
| 40436 | That loss( to be a loser) is evil? |
| 40436 | That to gain, as being the opposite of evil is a good thing? |
| 40436 | That which you now know, therefore, there was a time when you believed yourself not to know? |
| 40436 | The dialogue is begun by Menon, in a manner quite as abrupt as the Hipparchus and Minos:[ Side- note: Question put by Menon-- Is virtue teachable? |
| 40436 | The former topic of enquiry is now resumed: but at the instance of Menon, the question taken up, is not--"What is virtue?" |
| 40436 | The main subject of this short dialogue is-- What is philosophy? |
| 40436 | The medical art is dear to us, because health is dear: but is there any thing behind, for the sake of which health also is dear? |
| 40436 | The question here raised is present to Plato''s mind in other dialogues, and occurs under other words, as for example, What is good? |
| 40436 | The question still continues, What is virtue? |
| 40436 | The question then stands thus--"Is virtue knowledge?" |
| 40436 | The question, proposed at the outset, Whether virtue is teachable? |
| 40436 | The questions are put to him by Sokrates--"Is virtue teachable? |
| 40436 | The regal art can thus impart no knowledge except itself; and what is_ itself_? |
| 40436 | The regal or political art looks like it; but what does this art do for us? |
| 40436 | The regal or political art looks like it; but what does this art do for us? |
| 40436 | The same man thus, in your view, will be both good and bad? |
| 40436 | The valuable is that which is valuable to possess: is that the profitable, or the unprofitable? |
| 40436 | There is thus some common constituent: tell me what it is, according to you and Gorgias? |
| 40436 | Though the subject of direct debate in the Menon is the same as that in the Protagoras( whether virtue be teachable?) |
| 40436 | Though there are many diverse virtues, have not all of them one and the same form in common, through the communion of which they_ are_ virtues? |
| 40436 | Thus when Lachês, after having given as his first answer( to the question, What is Courage?) |
| 40436 | Ti/? |
| 40436 | To a man like Orestes, so misguided on the question,"What is good?" |
| 40436 | To just and unjust 3 How, or from whom, has Alkibiades learnt to discern or distinguish Just and Unjust? |
| 40436 | To match them, Alkibiades must make himself as good as possible 8 But good-- for what end, and under what circumstances? |
| 40436 | To what ends are the gifts here enumerated to be turned, in order to constitute right use? |
| 40436 | To what standard, or to what end, do you refer? |
| 40436 | To\ poi= on, ê)=n d''e)gô/? |
| 40436 | Turpe is defined to be either what causes immediate pain to the spectator, or ulterior hurt-- to whom? |
| 40436 | Upon points which you know better than they? |
| 40436 | Upon this Sokrates asks-- In which of the cities were your gains the largest: probably at Sparta? |
| 40436 | Upon this answer Sokrates proceeds to cross- examine:_ Sokr._--Do you think that good men are useful, bad men useless? |
| 40436 | Upon what ground do we call these few wise? |
| 40436 | Upon what ground do we call these few wise? |
| 40436 | Upon what matters is he competent to advise? |
| 40436 | Upon what matters is he competent to advise?] |
| 40436 | Upon what points do you intend to advise them? |
| 40436 | Upon what then can the Rhetor advise-- upon just and unjust-- nothing else? |
| 40436 | Upon which of them can you discourse? |
| 40436 | Was it last year? |
| 40436 | We must fight those whom it is better to fight-- to what standard does better refer? |
| 40436 | We must fight those whom it is better to fight-- to what standard does better refer? |
| 40436 | Were not your lectures calculated to improve the Spartan youth? |
| 40436 | What again is meant by_ knowledge_? |
| 40436 | What alteration has happened in their nature? |
| 40436 | What are the five different parts of virtue? |
| 40436 | What are the separate parts of virtue-- justice, moderation, holiness,& c.? |
| 40436 | What did Plato mean by them? |
| 40436 | What does he intend to advise them upon? |
| 40436 | What does he intend to advise them upon? |
| 40436 | What function does each of them assign to the permanent element? |
| 40436 | What good does it effect? |
| 40436 | What good does self- knowledge procure for us? |
| 40436 | What good does self- knowledge procure for us? |
| 40436 | What good, or what harm, can like do to like, which it does not also do to itself? |
| 40436 | What ground have you for complaining of him? |
| 40436 | What has he learnt, and what does he know? |
| 40436 | What has he learnt, and what does he know?] |
| 40436 | What in this last case do you mean by_ better_? |
| 40436 | What is Beauty, or the Beautiful? |
| 40436 | What is Beauty, or the Beautiful?] |
| 40436 | What is Law, or The Law? |
| 40436 | What is Law, or The Law? |
| 40436 | What is it, that a man must know, in order that his justice or courage may become profitable? |
| 40436 | What is it? |
| 40436 | What is its province and purport? |
| 40436 | What is its province? |
| 40436 | What is its province?] |
| 40436 | What is likely to be his character, if compelled to suppress all declaration of his own creed, and to act and speak as if he were believer in another? |
| 40436 | What is that object towards which our love or friendship is determined? |
| 40436 | What is that, the presence or absence of which makes_ better_ or_ worse_? |
| 40436 | What is the art or science for realising it? |
| 40436 | What is the best conjecture? |
| 40436 | What is the best conjecture? |
| 40436 | What is the common attribute which in all these cases constitutes Courage? |
| 40436 | What is the common property, in virtue of which both are called Gain? |
| 40436 | What is the common property, in virtue of which both are called Gain? |
| 40436 | What is the object known, in this case? |
| 40436 | What is the object known, in this case? |
| 40436 | What is the proper treatment of the mind? |
| 40436 | What is the regal or political art which directs or regulates all others? |
| 40436 | What is the relation which they bear to each other and to the whole-- virtue? |
| 40436 | What is there peculiar in them, which gives them a title to such distinction? |
| 40436 | What is this friendship or unanimity which we must understand and realise, in order to become good men? |
| 40436 | What mode of persuasion does he bring about? |
| 40436 | What other exchangeable value can there be between pleasures and pains, except in the ratio of quantity-- greater or less, more or fewer? |
| 40436 | What product does it yield, as the medical art supplies good health, and the farmer''s art, provision? |
| 40436 | What reason is there to determine, on the part of the indifferent, attachment to the good? |
| 40436 | What reply will you make, in the case of the city? |
| 40436 | What sort of workmanship does he direct? |
| 40436 | When one man loves another, which becomes the friend of which? |
| 40436 | Where then can you find a lover of gain? |
| 40436 | Wherein consists the process called verification and proof, of that which is first presented as an hypothesis? |
| 40436 | Whether all varieties of desire are good? |
| 40436 | Whether all varieties of desire are good? |
| 40436 | Whether the parts are homogeneous or heterogeneous? |
| 40436 | Whether the parts are homogeneous or heterogeneous?] |
| 40436 | Whether the pleasurable and the good are identical? |
| 40436 | Whether the pleasurable and the good are identical?] |
| 40436 | Which of the two does the Rhetor bring about? |
| 40436 | Which of your admissions do you wish to retract-- That all men desire good things? |
| 40436 | Who can admit this? |
| 40436 | Who can your disputatious friend be? |
| 40436 | Who have been their fellow- pupils? |
| 40436 | Who is the judge to determine this measure? |
| 40436 | Who is the judge to determine this measure?] |
| 40436 | Who is to be called a friend? |
| 40436 | Who is to be called a friend? |
| 40436 | Whom can I find so competent as you, for questioning and communication on these very subjects? |
| 40436 | Why are you so bitter against the Sophists? |
| 40436 | Why the Spartans did not admit his instructions-- their law forbids_ ib._ Question, What is law? |
| 40436 | Why? |
| 40436 | Will not the golden ladle spoil the soup, and the wooden ladle turn it out good? |
| 40436 | Will the rhapsode know what is suitable for one who gives directions about the treatment of a sick man, better than the physician? |
| 40436 | Will they attempt terrible things, believing them to be terrible? |
| 40436 | Would it be that by which he knew the art of gaming? |
| 40436 | Would not the objectors themselves acknowledge that there was no other safety, except in the art of mensuration? |
| 40436 | Would they all contribute equally? |
| 40436 | Would you say the same? |
| 40436 | Yet where is he to be found? |
| 40436 | You beat your dog sometimes? |
| 40436 | You defined law to be the decree of the city: Are not some decrees good, others evil? |
| 40436 | [ 100]_ Sokr._--You call those things pleasurable, which either partake of the nature of pleasure, or cause pleasure? |
| 40436 | [ 102] What is your opinion about knowledge? |
| 40436 | [ 108] Or can you indicate any other end, to which men look when they call these matters evil? |
| 40436 | [ 10] How does it happen( asked Sokrates) that you have so much to say about Homer, and nothing at all about other poets? |
| 40436 | [ 10] Would you call_ Gain_ any acquisition which one makes either with a smaller outlay or with no outlay at all? |
| 40436 | [ 111] How can it be wrong, that a man should yield to the influence of good? |
| 40436 | [ 121]_ Prot._--How can this be? |
| 40436 | [ 124]_ Sokr._--Is it then knowingly that cowards refuse to go into war, which is both more honourable, better, and more pleasurable? |
| 40436 | [ 125] On the contrary, cowards, impudent men, and madmen, both fear, and feel confidence, on dishonourable occasions? |
| 40436 | [ 127]_ Sokr._--Why will you not answer my question, either affirmatively or negatively? |
| 40436 | [ 13] But is this true? |
| 40436 | [ 14]_ Sokr._--If this be so, it will of course be a knowledge of ignorance, as well as a knowledge of knowledge? |
| 40436 | [ 15]_ Sokr._--Do you think, then, that discourse is, the things spoken: that sight is, the things seen? |
| 40436 | [ 18]_ Lachês._--Where is there any such man? |
| 40436 | [ 18]_ Sokr._--But what do you mean by_ better_? |
| 40436 | [ 1] Does he do this( asks Sokrates) knowing that the things are worth nothing? |
| 40436 | [ 21]_ Sokr._--Of course he will; there is nothing surprising in that: but towards_ what_, and about_ what_, will he make progress? |
| 40436 | [ 23] How are we to know our own minds? |
| 40436 | [ 23]_ Sokr._--In like manner, what are the laws respecting the government of a city? |
| 40436 | [ 25][ Footnote 25: Plato, Ion, 536 E.][ Side- note: Homer talks upon all subjects-- Is Ion competent to explain what Homer says upon all of them? |
| 40436 | [ 25]_ Polus._--Then Archelaus is miserable, according to your doctrine? |
| 40436 | [ 25]_ Sokr._--But according to knowledge, of_ what_? |
| 40436 | [ 27] Do you think that Archelaus would have been a happy man, if he had been defeated in his conspiracy and punished? |
| 40436 | [ 28] or shall I go through an expository discourse? |
| 40436 | [ 28]_ Polus._--How say you? |
| 40436 | [ 31] Hermês asked Zeus-- Upon what principle shall I distribute these gifts among mankind? |
| 40436 | [ 33] How does a man become the object of friendship or love from another? |
| 40436 | [ 34]_ Sokr._--In what manner is he profited? |
| 40436 | [ 36] Does the regal art then confer knowledge? |
| 40436 | [ 36]_ Alk._--When shall I be able to learn this, and who is there to teach me? |
| 40436 | [ 3] But you doubtless recollect, and can tell me, both from yourself, and from him, what virtue is? |
| 40436 | [ 47] The like may be said about the fallacy in page 284 D--"Are there persons who speak of things as they are? |
| 40436 | [ 4] Sokrates accordingly asks Gorgias what his profession is? |
| 40436 | [ 4]_ Nikias._--Surely the point before us is, whether it be wise to put these young men under the lessons of the master of arms? |
| 40436 | [ 4]_ Sokr._--We are going to pay him then as a Sophist? |
| 40436 | [ 5]_ Sokr._ How, then, can we say that the multitude know what is just and unjust, when they thus fiercely dispute about it among themselves? |
| 40436 | [ 6][ Footnote 6: Plato, Lysis, 210 D.[ Greek: Oi(=o/ n te ou)=n e)pi\ tou/ tois, ô)= Lu/ si, me/ ga phronei= n, e)n oi(=s tis mê/ pô phronei=? |
| 40436 | [ 6]_ Sokr._--You think philosophy not only a fine thing, but good? |
| 40436 | [ 70]_ Sokr._--Do you mean those things which are not profitable to any_ man_, or those which are not profitable to any creature whatever? |
| 40436 | [ 77] But upon what criterion is the scientific man to proceed? |
| 40436 | [ 7] It is for you therefore, Lysimachus, to ask Nikias and Lachês,--Who have been their masters? |
| 40436 | [ 7]_ Menon._--How do you mean? |
| 40436 | [ 7]_ Sokr._--But what? |
| 40436 | [ 7]_ Sokr_--Do you then profess to know what is expedient or inexpedient? |
| 40436 | [ 83][ Footnote 83: Plato, Phædon, p. 105 C- E.[ Greek: A)pokri/ nou dê/, ô(=| a)\n ti/ e)gge/ nêtai sô/ mati, zô= n e)/stai? |
| 40436 | [ 8][ Footnote 6: Plato, Menon, p. 73 D.][ Footnote 7: Plato, Menon, p. 73 E.[ Greek: Po/ teron a)retê/, ô)= Me/ nôn, ê)\ a)retê/ tis?]] |
| 40436 | [ 8]_ Sokr._--But what can your father do for you better than this, Theagês? |
| 40436 | [ 94]_ Sokr._--Do you consider that all virtue, and each separate part of it, is fine and honourable? |
| 40436 | [ 9] Tell me, What is this same common figure and property in both, which makes you call both of them figure-- both of them colour? |
| 40436 | [ Footnote 40: In regard to the question, Wherein consists[ Greek: To\ Kalo/ n]? |
| 40436 | [ Footnote 58: Plato, Phædon, p. 101 B- C.[ Greek: ti/ de/? |
| 40436 | [ Footnote 5: Plato, Gorgias, p. 449 E.[ Greek: Ou)kou= n peri\ ô(=nper le/ gein, kai\ phronei= n? |
| 40436 | [ Greek: A)=r''ou)=n panto\s a)ndro/ s** e)stin e)kle/ xasthai poi= a a)/gatha\ tô= n ê(de/ ôn e)sti\ kai\ o(poi= a kaka/? |
| 40436 | [ Greek: A)=ra e)rôtta=|s ei)/ tina e)/chô ei)pei= n lo/ gon makro/ n, oi(/ous dê\ a)kou/ ein ei)/thisai? |
| 40436 | [ Greek: Kai\ mê\n du/ o ge u(penanti/ a e(ni\ pra/ gmati pô= s a)\n ei)/ê?] |
| 40436 | [ Greek: O(/ti Bi/ ôn ê)po/ rei peri\ tou= pseu/ dous, ei) kai\ au)to\ kat''a)na/ mnêsin, ô(s to\ e)nanti/ on ge, ê)\ ou)/? |
| 40436 | [ Greek: Ou)kou= n ei) a)ei\ ê( a)lê/ theia ê(mi= n tô= n o)/ntôn e)sti\n e)n tê=| psuchê=|, a)tha/ natos a)\n ê( psuchê\ ei)/ê?]] |
| 40436 | [ Greek: Ou)kou= n ê( a)lêthê\s do/ xa tou= o)/ntos e)stin e)xeu/ resis? |
| 40436 | [ Greek: Ou)kou= n, ê)\n d''e)gô/, ei)/per kalo\n kai\ a)gatho/ n, kai\ ê(du/? |
| 40436 | [ Greek: Po/ teron de\ ta\ plei= on e)/lkonta baru/ tera nomi/ zetai e)ntha/ de, ta\ de\ e)/latton, koupho/ tera, ê)\ tou)nanti/ on?] |
| 40436 | [ Greek: Tau= ta ou)=n pote\ me\n ô)phelou= nta pote\ de\ bla/ ptonta, ti/ ma= llon a)gatha\ ê)\ kaka/ e)stin?]] |
| 40436 | [ Greek: Ti/ dai/? |
| 40436 | [ Greek: Ti/ ou)=n a)/llo no/ mos ei)/ê a)\n a)ll''ê)\ ta\ nomizo/ mena?]] |
| 40436 | [ Greek: a)gatha\ de\ poi= a a)/ra tô= n o)/ntôn tugcha/ nei ê(mi= n o)/nta? |
| 40436 | [ Greek: ai( e)pi\ tou/ tou pra/ xeis a(/pasai e)pi\ tou= a)lu/ pôs zê= n kai\ ê)de/ ôs, a)=r''ou) kalai/? |
| 40436 | [ Greek: e)n e(ka/ stê| tou/ tôn tou\s pollou\s pro\s e(/kaston to\ e)/rgon ou) katagela/ stous o(ra=|s?]] |
| 40436 | [ Greek: e)peidê\ no/ mô| ta\ nomizo/ mena nomi/ zetai, ti/ ni o)/nti tô=| no/ mô| nomi/ zetai?]] |
| 40436 | [ Greek: e)peidê\ no/ mô| ta\ nomizo/ mena nomi/ zetai, ti/ ni o)/nti tô=| no/ mô| nomi/ zetai?]] |
| 40436 | [ Greek: i)/thi dê/, kai\ to\ en tô=| polemei= n be/ ltion kai\ to\ en tô=| ei)rê/ nên a)/gein, tou= to to\ be/ ltion ti/ o)noma/ zeis? |
| 40436 | [ Greek: kai\ ti/ s a)/llê a)xi/ a ê(donê=| pro\s lu/ pôn e)sti\n a)ll''ê)\ u(perbolê\ a)llê/ lôn kai\ e)/lleipsis? |
| 40436 | [ Greek: kai\ tou= to pô= s ou)k a)mathi/ a e)sti\n au(/tê ê( e)ponei/ distos, ê( tou= oi)/esthai ei)de/ nai a(\ ou)k oi)=den?] |
| 40436 | [ Greek: su\ de/, ê)=n d''e)gô/, pro\s theô= n, ou)k a)\n ai)schu/ noio ei)s tou\s E(/llênas sauto\n sophistê\n pare/ chôn? |
| 40436 | [ Greek: ti/ de/? |
| 40436 | [ Greek: ti/ n''a)\n tro/ pon eu(rethei/ ê_ au)to\ to\ au)to/_?]] |
| 40436 | [ Side- note: Admitting that there is bad gain, as well as good gain, what is the meaning of the word_ gain_? |
| 40436 | [ Side- note: But good-- for what end, and under what circumstances? |
| 40436 | [ Side- note: But how is the process of search available to any purpose? |
| 40436 | [ Side- note: But intelligence-- of what? |
| 40436 | [ Side- note: Dissension and perplexity on the question.--What is a cause? |
| 40436 | [ Side- note: Doctrine of Plato, that new truth may be elicited by skilful examination out of the unlettered mind-- how far correct?] |
| 40436 | [ Side- note: Enquiry taken up-- Whether virtue is teachable? |
| 40436 | [ Side- note: Hipparchus-- Question-- What is the definition of Lover of Gain? |
| 40436 | [ Side- note: How, or from whom, has Alkibiades learnt to discern or distinguish Just and Unjust? |
| 40436 | [ Side- note: Know Thyself-- Delphian maxim-- its urgent importance-- What is myself? |
| 40436 | [ Side- note: On what occasions can such second- best men be useful? |
| 40436 | [ Side- note: Question put by Sokrates, in the name of a friend in the background, who has just been puzzling him with it-- What is the Beautiful?] |
| 40436 | [ Side- note: Question put by Sokrates-- What is philosophy? |
| 40436 | [ Side- note: Question, What is Temperance? |
| 40436 | [ Side- note: Question, What is law? |
| 40436 | [ Side- note: Questions by Sokrates-- Whether virtue is one and indivisible, or composed of different parts? |
| 40436 | [ Side- note: Sokrates requires knowledge as the principal condition of virtue, but does not determine knowledge, of what?] |
| 40436 | [ Side- note: The Good-- the Profitable-- what is it?--How are we to know it? |
| 40436 | [ Side- note: Whether justice is just, and holiness holy? |
| 40436 | [ Side- note: Which of the varieties of knowledge contributes most to well- doing or happiness? |
| 40436 | [ Side- note: Who is the person here intended by Plato, half- philosopher, half- politician? |
| 40436 | [ Side- note: Worse or better-- for whom? |
| 40436 | _ Alk._--But what if I had no master? |
| 40436 | _ Alk._--How? |
| 40436 | _ Alk._--Oedipus was mad: what man in his senses would put up such a prayer? |
| 40436 | _ Alk._--Was there not a time when I really believed myself not to know it? |
| 40436 | _ Alk._--What am I to do, now that I have made it? |
| 40436 | _ Alk._--You mean, whether justly or unjustly? |
| 40436 | _ Alk._[ Greek: Ti/ ou)=n to\n ai(stho/ menon chrê\ poiei= n?] |
| 40436 | _ Comp._--How do you mean? |
| 40436 | _ Comp._--Perhaps you mean the Lacedæmonians and Lykurgus? |
| 40436 | _ Comp._--Respecting what sort of Law do you enquire( replies the Companion)? |
| 40436 | _ Comp._--What is it that Homer and Hesiod say about Minos? |
| 40436 | _ Comp._--What should Law be, Sokrates, other than the various assemblage of consecrated and binding customs and beliefs? |
| 40436 | _ Comp._--Whom do you mean: and what do you mean? |
| 40436 | _ Hip._--How, Sokrates? |
| 40436 | _ Kall._--But if he does not liken himself to the despot, the despot may put him to death, if he chooses? |
| 40436 | _ Krit._--What do you say to their reasoning, Sokrates? |
| 40436 | _ Lysis._--Allow me? |
| 40436 | _ Lysis._--How can it be possible? |
| 40436 | _ Lysis._--How can you imagine that they trust me? |
| 40436 | _ Menon._--But how are you to search for that of which you are altogether ignorant? |
| 40436 | _ Polus._--Cannot you tell without that, whether he is happy or not? |
| 40436 | _ Polus._--How can that be? |
| 40436 | _ Polus._--How? |
| 40436 | _ Polus._--Then you will not call even the Great King happy? |
| 40436 | _ Polus._[ Greek: A)=r''ou)=n dokou= si/ soi ô(s ko/ lakes e)n tai= s po/ lesi phau= loi nomi/ zesthai oi( a)gathoi\ r(ê/ tores? |
| 40436 | _ Prot._--But who is to be judge of the brevity necessary, you or I? |
| 40436 | _ Prot._--Do you wish to ta]k to me alone, or in presence of the rest? |
| 40436 | _ Prot._--What do you mean by asking me to make shorter answers? |
| 40436 | _ Sokr._--About what discourses? |
| 40436 | _ Sokr._--According to your doctrine then, all men are lovers of gain, the good men as well as the evil? |
| 40436 | _ Sokr._--And of course, whoever is a good general, is also a good rhapsode? |
| 40436 | _ Sokr._--And what are you to become by going to him? |
| 40436 | _ Sokr._--And who is the competent judge, how much of either is right measure for the body? |
| 40436 | _ Sokr._--Are not things which weigh more, accounted heavier; and things which weigh less, accounted lighter, here, at Carthage, and everywhere else? |
| 40436 | _ Sokr._--Are you then also the best general in Greece? |
| 40436 | _ Sokr._--At what moment did you first find it out? |
| 40436 | _ Sokr._--Ay, but what kind of business? |
| 40436 | _ Sokr._--But about what affairs of their own? |
| 40436 | _ Sokr._--But are there not other persons besides the Rhetor, who produce persuasion? |
| 40436 | _ Sokr._--But can you not say which among the Greeks have the most ancient laws? |
| 40436 | _ Sokr._--But does any one else direct you? |
| 40436 | _ Sokr._--But doubtless, I imagine, they trust the team of mules to your direction; and if you chose to take the whip and flog, they would allow you? |
| 40436 | _ Sokr._--But each thing can have but one opposite:[27] to be unwise, and to be mad, are therefore identical? |
| 40436 | _ Sokr._--But how can there be unanimity between any two persons, respecting subjects which one of them knows, and the other does not know? |
| 40436 | _ Sokr._--But if from the banquet you acquire health, would that be gain or loss? |
| 40436 | _ Sokr._--But if going to war be an honourable and good thing, it is also pleasurable? |
| 40436 | _ Sokr._--But if he passes his life pleasurably until its close, does he not then appear to you to have lived well? |
| 40436 | _ Sokr._--But is the case similar in regard to gymnastic? |
| 40436 | _ Sokr._--But surely they would do right, in educating their children better and not worse? |
| 40436 | _ Sokr._--But the profitable is good? |
| 40436 | _ Sokr._--But to command whom or what-- horses or men? |
| 40436 | _ Sokr._--But what if you were to purchase it with your life, or to damage yourself by the employment of it? |
| 40436 | _ Sokr._--But what men, and under what circumstances? |
| 40436 | _ Sokr._--But what men? |
| 40436 | _ Sokr._--But what sort of intelligence? |
| 40436 | _ Sokr._--But which of them most of all? |
| 40436 | _ Sokr._--But whom do they allow, then? |
| 40436 | _ Sokr._--But would not you be ashamed of presenting yourself to the Grecian public as a Sophist? |
| 40436 | _ Sokr._--But you do maintain, that whosoever is a good rhapsode, is also a good general? |
| 40436 | _ Sokr._--But you yourself stated that evil men love all gains, small and great? |
| 40436 | _ Sokr._--Do not all men in all communities, among the Persians as well as here, now as well as formerly, think so too? |
| 40436 | _ Sokr._--Do not you yourself love good-- all good things? |
| 40436 | _ Sokr._--Do they become losers by gain, or by loss? |
| 40436 | _ Sokr._--Do you call law a hurt or benefit to the city? |
| 40436 | _ Sokr._--Do you know any public speakers who aim at anything more than gratifying the public, or who care to make the public better? |
| 40436 | _ Sokr._--Do you know then what you are going to do? |
| 40436 | _ Sokr._--Do you know those good kings of Krete, from whom these laws are derived-- Minos and Rhadamanthus, sons of Zeus and Europa? |
| 40436 | _ Sokr._--Do you mean to advise the Athenians to fight those who behave justly, or those who behave unjustly? |
| 40436 | _ Sokr._--Do you see then to what danger you are going to submit your mind? |
| 40436 | _ Sokr._--Do you think any man happy, who is a slave, and who is not allowed to do any thing that he desires? |
| 40436 | _ Sokr._--Do you think then that justice and holiness have only a small point of analogy between them? |
| 40436 | _ Sokr._--Do you think_ that_ a sufficient reason for avoiding all these pursuits yourself, and keeping your son out of them also? |
| 40436 | _ Sokr._--Does it appear to you that any useful and good thing is evil? |
| 40436 | _ Sokr._--For example, if after being at a banquet, not only without any outlay, but receiving an excellent dinner, you acquire an illness? |
| 40436 | _ Sokr._--From what provocation is it, then, that they prevent you in this terrible way, from being happy and doing what you wish? |
| 40436 | _ Sokr._--Has it a preponderance of pain? |
| 40436 | _ Sokr._--Holiness also is some thing: is the thing called_ holiness_, itself holy or unholy? |
| 40436 | _ Sokr._--How can we say, therefore, that they are fit to teach others: and how can you pretend to know, who have learnt from no other teachers? |
| 40436 | _ Sokr._--How is this, by Heraklês? |
| 40436 | _ Sokr._--How is this? |
| 40436 | _ Sokr._--How is this? |
| 40436 | _ Sokr._--How say you? |
| 40436 | _ Sokr._--How say you? |
| 40436 | _ Sokr._--How so? |
| 40436 | _ Sokr._--How then can you know about this matter, how far it is good or bad, if you have no experience whatever about it? |
| 40436 | _ Sokr._--How? |
| 40436 | _ Sokr._--If I am right, then, you think that the Kretans have more ancient laws than any other Greeks? |
| 40436 | _ Sokr._--If more ugly and disgraceful, is it not then worse? |
| 40436 | _ Sokr._--If most honourable, it confers either most pleasure or most profit? |
| 40436 | _ Sokr._--If you stand in need of a teacher, you do not yet think aright? |
| 40436 | _ Sokr._--In what way can it benefit us? |
| 40436 | _ Sokr._--Is he a slave or free? |
| 40436 | _ Sokr._--Is he a slave? |
| 40436 | _ Sokr._--Is it honourable to go to war, or dishonourable? |
| 40436 | _ Sokr._--Is it virtue-- or is it one particular variety of virtue? |
| 40436 | _ Sokr._--Is not temperance a fine and honourable thing? |
| 40436 | _ Sokr._--Is not the case similar with men? |
| 40436 | _ Sokr._--Is not this badness of mind the greatest evil? |
| 40436 | _ Sokr._--It appears then that the lovers of good are those whom you call lovers of gain? |
| 40436 | _ Sokr._--It is not about all discourses? |
| 40436 | _ Sokr._--It seems, then, that honourable things are accounted honourable everywhere, and dishonourable things dishonourable? |
| 40436 | _ Sokr._--Justice being admitted to be just, and holiness to be holy-- do not you think that justice also is holy, and that holiness is just? |
| 40436 | _ Sokr._--Nor friendship, if unanimity and friendship go together? |
| 40436 | _ Sokr._--Now if a man be punished for wrong doing, he suffers what is just, and the punisher does what is just? |
| 40436 | _ Sokr._--Now this thing which you call_ justice_: is it itself just or unjust? |
| 40436 | _ Sokr._--Now, about the question, What is just and unjust-- are the multitude all of one mind, or do they differ among themselves? |
| 40436 | _ Sokr._--Of course therefore the ugly or disgraceful must be defined by the contrary, by reference to pain or to evil? |
| 40436 | _ Sokr._--Or that by which he knew the art of computing? |
| 40436 | _ Sokr._--Or that by which he knew the conditions of health? |
| 40436 | _ Sokr._--Ought they not to rule themselves as well as others:[67] to control their own pleasures and desires: to be sober and temperate? |
| 40436 | _ Sokr._--Physicians write respecting matters of health what they account to be true, and these writings of theirs are the medical laws? |
| 40436 | _ Sokr._--That is no answer: I wish to know, which of the two you will send for first and by preference? |
| 40436 | _ Sokr._--The Many; is it_ they_ who know what truth is? |
| 40436 | _ Sokr._--The Spartans therefore act unlawfully, when they refuse to give you money and to confide to you their sons? |
| 40436 | _ Sokr._--The unwise man will thus often unconsciously say or do what ought not to be said or done? |
| 40436 | _ Sokr._--Then it is the Kretans who have the most ancient laws in Greece? |
| 40436 | _ Sokr._--Then it must have a preponderance of evil? |
| 40436 | _ Sokr._--Then my friend will ask you in return, whether the race of maidens is not as much inferior to the race of Gods, as the pot to the maiden? |
| 40436 | _ Sokr._--Then when you spoke about_ better_, in reference to war or peace, what you meant was_ juster_--you had in view justice and injustice? |
| 40436 | _ Sokr._--Then whosoever is a good rhapsode, is also a good general? |
| 40436 | _ Sokr._--Then you have no experience whatever about the Sophists? |
| 40436 | _ Sokr._--This unanimity, of what nature is it? |
| 40436 | _ Sokr._--To do wrong therefore is worse than to suffer wrong, as well as more disgraceful? |
| 40436 | _ Sokr._--Under what circumstances? |
| 40436 | _ Sokr._--Upon what occasions, then, do you propose to give advice? |
| 40436 | _ Sokr._--We affirm ourselves therefore to know what virtue is? |
| 40436 | _ Sokr._--We have seen that they will be better if they do mischief and go wrong wilfully, than if they do so unwillingly? |
| 40436 | _ Sokr._--Well, then two years, three years,& c., ago? |
| 40436 | _ Sokr._--Well, then, Gorgias, on what matters will the Rhetor be competent to advise? |
| 40436 | _ Sokr._--What about the courageous man? |
| 40436 | _ Sokr._--What good does this knowledge procure for us? |
| 40436 | _ Sokr._--What is meant by a man_ taking care of himself_? |
| 40436 | _ Sokr._--What kind of person is this censor of philosophy? |
| 40436 | _ Sokr._--What men? |
| 40436 | _ Sokr._--What then is that, about which the Sophist is himself cognizant, and makes his pupil cognizant? |
| 40436 | _ Sokr._--When men are in communion of a sea voyage and of the same ship, how do we name the art of commanding them, and to what purpose does it tend? |
| 40436 | _ Sokr._--When men are in social and political communion, to what purpose does the art of commanding them tend? |
| 40436 | _ Sokr._--When they thus view with confidence things dishonourable and evil, is it from any other reason than from ignorance and stupidity? |
| 40436 | _ Sokr._--Which are those who do? |
| 40436 | _ Sokr._--Which of the two is it, who( you say) are unwilling to go into war; it being an honourable and good thing? |
| 40436 | _ Sokr._--Which of the two is the most disgraceful? |
| 40436 | _ Sokr._--Which of the two is worst: to do wrong, or to suffer wrong? |
| 40436 | _ Sokr._--Which of them then would contribute most? |
| 40436 | _ Sokr._--Who is the competent judge, how much seed is right measure for sowing a field? |
| 40436 | _ Sokr._--Whom do you call wise and unwise? |
| 40436 | _ Sokr._--Whom then do you mean, when you talk of_ the good_? |
| 40436 | _ Sokr._--Why is it, then, that they do not hinder you in this last case, as they did in the cases before mentioned? |
| 40436 | _ Sokr._--Why, the Lacedæmonian laws are hardly more than three hundred years old: besides, whence is it that the best of them come? |
| 40436 | _ Sokr._--Wisdom and courage then, both of them, are parts of virtue? |
| 40436 | _ Sokr._--Wise men are only few, the majority of our citizens are unwise: but do you really think them mad? |
| 40436 | _ Sokr._--Yes, but_ good_, in what matters? |
| 40436 | _ Sokr._--You affirm besides, that things more profitable are at the same time more lawful? |
| 40436 | _ Sokr._--You are yourself the best rhapsode in Greece? |
| 40436 | _ Sokr._--You desire wisdom: but what kind of wisdom? |
| 40436 | _ Sokr._--You do not admit, then, Nikias, that lions, tigers, boars,& c., and such animals, are courageous? |
| 40436 | _ Sokr._--You do not think then that the good-- and the fine or honourable-- are one and the same; nor the bad-- and the ugly or disgraceful? |
| 40436 | _ Sokr._--You knew, then, even in your boyhood, what was just and what was unjust? |
| 40436 | _ Sokr._--You mean when they are discussing the question with whom they shall make war or peace, and in what manner? |
| 40436 | _ Sokr._--You see that neither does your father love you, nor does any man love another, in so far as he is useless? |
| 40436 | _ Sokr._--You think philosophy a fine thing? |
| 40436 | _ Sokr._--You think that philosophers, as you describe them, are useful? |
| 40436 | _ Sokr._--You think then, it appears, that some gain is good, other gain evil? |
| 40436 | _ Sokr._--[Greek: O(ra=|s ou)=n? |
| 40436 | _ Sokr._[ Greek: A)meinon de\ dioikei= tai kai\ sô/ zetai ti/ nos paragignome/ nou ê)\ a)pogignomenou?]] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n kai\ tô= n mathêma/ tôn ka/ llos ô(sau/ tôs?] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n nu= n pa/ nta ta\ ke/ rdê o( lo/ gos ê(ma= s ê)na/ gkake kai\ smikra\ kai\ mega/ la o(mologei= n a)gatha\ ei)=nai?] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n to\ ai)schro\n tô=| e)nanti/ ô|,_ lu/ pê| te kai\ kakô=|_?] |
| 40436 | _ Sokr._[ Greek: Ti/ de/? |
| 40436 | _ Sokr._[ Greek: Ti/ de\ dê\? |
| 40436 | _ Theag._--Why will not you take me yourself, Sokrates? |
| 40436 | _ ib._ Whether justice is just, and holiness holy? |
| 40436 | _ useful_--for what purpose? |
| 40436 | a)=r''ou) tou= to me\n a(plou= n, o(/ti tau/ tên ê(/tis ê(ma= s o)nê/ sei?]] |
| 40436 | a)=ra ê( metrêtikê\ te/ chnê, ê)\ ê( tou= phainome/ nou du/ namis? |
| 40436 | and a beautiful lyre as well? |
| 40436 | and do they give him pay besides for doing so? |
| 40436 | and how is it that no man can play on the flute or the harp without practice? |
| 40436 | and is not the honourable deed, good and profitable? |
| 40436 | and that Minos and Rhadamanthus are the best of all ancient lawgivers, rulers, and shepherds of mankind? |
| 40436 | and under what modifications of persons and circumstances? |
| 40436 | and which of them has ever made the public better? |
| 40436 | as medical knowledge procures for us health-- architectural knowledge, buildings,& c.? |
| 40436 | business relating to horses, or to navigation? |
| 40436 | but, why( he will ask) do you single out these pleasures of sight and hearing, as beautiful exclusively? |
| 40436 | but--"Is virtue teachable or not?" |
| 40436 | di''ou)de\n a)/llo tau= ta kaka\ o)/nta, ê)\ dio/ ti ei)s a)ni/ as te a)poteleuta=| kai\ a)/llôn ê(donô= n a)posterei=?]] |
| 40436 | do they permit a hireling, in preference to_ you_, to do what he wishes with the horses? |
| 40436 | do you concur with the generality of people in calling some pleasurable things evil, and some painful things good? |
| 40436 | do you think that just things are just and unjust things are unjust? |
| 40436 | do_ they_ govern you also, these teachers? |
| 40436 | does all happiness consist in that? |
| 40436 | does not he affront or go at what is more honourable, better, and more pleasurable? |
| 40436 | e)moi\ me\n ga\r dokei=; ti/ de\ soi/?]] |
| 40436 | have you not seen Gorgias at Athens, and did not he appear to you to know? |
| 40436 | how are we to use it? |
| 40436 | i)/dômen dê/, ê( ei)s ti phro/ nimos; ê)\ ê( ei)s a(/panta kai\ ta\ mega/ la kai\ ta\ smikra/?]] |
| 40436 | i)/dômen dê/,_ ê( ei)s ti/_ phro/ nimos; ê)\ ê( ei)s a(/panta kai\ ta\ mega/ la kai\ ta\ smikra/?]] |
| 40436 | in other words, to mensuration, art, or science? |
| 40436 | is no one allowed to flog them? |
| 40436 | is the opposite essentially a friend to its opposite? |
| 40436 | is there any difference between one law and another law, as to that identical circumstance, of being Law? |
| 40436 | kai\ chrusi/ on le/ gô kai\ a)rgu/ rion kta= sthai kai\ tima\s e)n po/ lei kai\ a)rcha/ s? |
| 40436 | kai\ di/ kên dê\ kai\ ai)dô= ou(/tô thô= e)n toi= s a)nthrô/ pois, ê)\ e)pi\ pa/ ntas nei/ mô? |
| 40436 | kai\ ti/ ê( a)logi/ a? |
| 40436 | kai\ to\ di/ pêchu tou= pêchuai/ ou ê(mi/ sei mei= zon ei)=nai, a)ll''ou) mege/ thei?]] |
| 40436 | kai\ to\ kalo\n e)/rgon, a)gatho/ n te kai\ ô)phe/ limon?]] |
| 40436 | keeping you the whole day in servitude to some one, and never your own master? |
| 40436 | knowledge of what? |
| 40436 | ma/ lista peri\ au)tô= n diaphe/ resthai?] |
| 40436 | mê\ a)/ll''a)/tta le/ geis ta)gatha\ ê)\ ta\ toiau= ta?] |
| 40436 | not considered? |
| 40436 | o( no/ mos a)/ra bou/ letai tou= o)/ntos ei)=nai e)xeu/ resis?]] |
| 40436 | oi)/ei tina ei)de/ nai mo/ rion a)retê= s o(/ ti e)/stin, au)tê\n mê\ ei)do/ ta? |
| 40436 | oi)o/ menoi a)/meinon ei)=nai ê(mi= n tau= ta ê)\ mê/? |
| 40436 | or all which do not belong to one or the other? |
| 40436 | or both together? |
| 40436 | or did not the Spartans desire to have their youth improved? |
| 40436 | or else knowledge? |
| 40436 | or govern horses? |
| 40436 | or had they no money? |
| 40436 | or in what other way? |
| 40436 | or not knowing? |
| 40436 | or pilot ships? |
| 40436 | or the ignorant? |
| 40436 | or( which is the same thing) when each citizen acts justly? |
| 40436 | ou)k oi)=den, e)/phê, pri\n soi\ suggene/ sthai, oi(=on ê)=n to\ a)ndra/ podon?]] |
| 40436 | ou)kou= n ê( psuchê\ to\ e)nanti/ on ô(=| au)tê\ e)piphe/ rei a)ei\ ou) mê/ pote de/ xêtai, ô(s e)k tô= n pro/ sthen ô(molo/ gêtai? |
| 40436 | p. 288 D.[ Greek: ti/ na pot''ou)=n a)\n ktêsa/ menoi e)pistê/ mên o)rthô= s ktêsai/ metha? |
| 40436 | p. 292 D.[ Greek: A)lla\ ti/ na dê\ e)pistê/ mên? |
| 40436 | p. 312 D.[ Greek: poi/ as e)rgasi/ as e)pista/ tês? |
| 40436 | p. 320 C.[ Greek: po/ teron u(mi= n, ô(s presbu/ teros neôte/ rois, mu= thon le/ gôn e)pidei/ xô, ê)\ lo/ gô| diexelthô/ n?] |
| 40436 | p. 330 C.[ Greek: tou= to to\ pra= gma o(/ ô)noma/ sate a)/rti, ê( dikaiosu/ nê, au)to\ tou= to di/ kaio/ n e)stin ê)\ a)/dikon?]] |
| 40436 | p. 351 C.[ Greek: To\ me\n a)/ra ê(de/ ôs zê= n, a)gatho/ n, to\ d''a)êdô= s, kako/ n? |
| 40436 | p. 352 B- C.[ Greek: po/ teron kai\ tou= to/ soi dokei= ô(/sper toi= s polloi= s a)nthrô/ pois ê)\ a)/llôs? |
| 40436 | p. 353 D.[ Greek: ponêra\ de\ au)ta\ pê=| phate ei)=nai? |
| 40436 | p. 354 B- C.[ Greek: Tau= ta de\ a)gatha/ e)sti di''a)/llo ti ê)\ o(/ti ei)s ê(dona\s a)poteleuta=| kai\ lupô= n a)pallaga\s kai\ a)potropa/ s? |
| 40436 | p. 359 E.[ Greek: po/ teron kalo\n o(\n i)e/ nai( ei)s to\n po/ lemon) ê)\ ai)schro/ n? |
| 40436 | p. 360 D.[ Greek: Ou)kou= n ê( tô= n deinôn kai\ mê\ deinô= n a)mathi/ a deili/ a a)\n ei)/ê? |
| 40436 | p. 474 D.[ Greek: e)a\n e)n tô=| theôrei= sthai chai/ rein poiê=| tou\s theôrou= ntas?]] |
| 40436 | p.290 C- D.][ Side- note: Where is such an art to be found? |
| 40436 | pa= s ga\r a)\n ê(mi= n ei)/poi o(/ti to\ ploutei= n a)gatho/ n?]] |
| 40436 | pro\s ti/ teinei to\ e)n tô=| ei)rê/ nên te a)/gein a)/meinon kai\ to\ e)n tô=| polemei= n oi(=s dei=?] |
| 40436 | prô= ton me\n to\ toio/ nde; ê( dikaiosu/ nê pra= gma/ ti/ e)stin? |
| 40436 | pô= s de\ ou)dei\s au)lêtê\s ê)\ kitharistê\s ge/ gonen a)/neu mele/ tês?]] |
| 40436 | says Menon,"am I really to state respecting you, that you do not know what virtue is?" |
| 40436 | should we not wish to have our own minds as good as possible? |
| 40436 | sick men, or men on shipboard, or labourers engaged in harvesting, or in what occupations? |
| 40436 | such as inform sick men how they are to get well? |
| 40436 | that a man can know both what he knows and what he does not know? |
| 40436 | that hearing is, the things heard? |
| 40436 | that is, only as a remedy for evil; so that if evil were totally banished, good would cease to be prized? |
| 40436 | the knowing? |
| 40436 | those in a state of sickness-- or those who are singing in a chorus-- or those who are under gymnastic training? |
| 40436 | ti/ ga\r dê\ dikai/ ô| chôrizo/ menon ê(donê= s a)gatho\n a)\n ge/ noito?] |
| 40436 | ti/ tau)to\n e)n a)mphote/ rois o(rô= n?]] |
| 40436 | tou\s dê\ toiou/ tous ti/ s mêchanê\ peri\ pollou= poiei= sthai a)llêlous?]] |
| 40436 | v. p. 528) respecting an allusion made by Pindar to Hesiod--"Num malé intellexit poeta intelligentissimus perspicua verba Hesiodi? |
| 40436 | what did you say about doing wrong and suffering wrong? |
| 40436 | what is the definition of rhetoric? |
| 40436 | what it is that he teaches? |
| 40436 | whether applied to one, few, or many? |
| 40436 | whether the most beautiful maiden will not appear ugly, when compared to a Goddess? |
| 40436 | Ê( psuchê\ a)/ra o(/, ti a)\n au)tê\ kata/ schê|, a)ei\ ê(/kei e)p''e)kei= no phe/ rousa zôê/ n? |
| 40436 | Ê( sophi/ a a)/ra tô= n deinô= n kai\ mê\ deinô= n, a)ndrei/ a e)sti/ n, e)nanti/ a ou)=sa tê=| tou/ tôn a)mathi/ a|?]] |
| 40436 | Ê)= ou)ch oi(=o/ n te sigô= nta le/ gein?] |
| 40436 | Ô)/nêto a)/ra narkê/ sas?]] |
| 40436 | ê(=| ti/ chrêso/ metha? |
| 40436 | ê)/ o( a)mathê\s ei)s logismou\s du/ nait''a)\n sou= ma= llon pseu/ desthai boulome/ nou? |
| 40436 | ê)\ e)/chete/ ti a)/llo te/ los le/ gein, ei)s o(\ a)poble/ psantes au)ta\ a)gatha\ kalei= te, a)ll''ê)\ ê(dona/ s te kai\ lu/ pas? |
| 40436 | ê)\ ou) chalepo\n ou)de\ semnou= a)ndro\s pa/ nu ti ou)de\ tou= to e)/oiken ei)=nai eu(rei= n? |
| 40436 | ê)\ ou)/? |
| 40436 | ê)\ ou)/pô katamantha/ neis o(\ le/ gô?] |
| 40436 | ê)\ ou)de\n pra= gma? |
| 40436 | ê)\ ou)k oi)=stha o(/ti e)ristiko/ s e)sti? |
| 40436 | ê)\ technikou= dei= ei)s e(/kaston? |
| 40436 | ê)\n su\ kalei= s eu)bouli/ an, ei)s ti/ e)stin?] |
| 10661 | Must I then be the only man who goes without a prize? 10661 To banishment,"he replies,"or to death?" |
| 10661 | What about my property? |
| 10661 | What are you doing, man? 10661 ( I say) are you not the master of my body? 10661 ( If so), why then did you say that he is a man? 10661 ( What is this? 10661 ***** HOW WE MUST ADAPT PRECONCEPTIONS TO PARTICULAR CASES.--What is the first business of him who philosophizes? 10661 ***** ON ANXIETY( SOLICITUDE).--When I see a man anxious, I say, What does this man want? 10661 ***** ON FREEDOM FROM FEAR.--What makes the tyrant formidable? 10661 ***** THAT WE DO NOT STRIVE TO USE OUR OPINIONS ABOUT GOOD AND EVIL.--Where is the good? 10661 ***** THAT WE OUGHT NOT TO BE ANGRY WITH MEN; AND WHAT ARE THE SMALL AND THE GREAT THINGS AMONG MEN.--What is the cause of assenting to anything? 10661 ***** THAT WE OUGHT NOT TO BE ANGRY WITH THE ERRORS( FAULTS) OF OTHERS.--Ought not then this robber and this adulterer to be destroyed? 10661 ***** TO THOSE WHO FEAR WANT.--Are you not ashamed at being more cowardly and more mean than fugitive slaves? 10661 A handsome man or woman? 10661 A person said to Rufus when Galba was murdered: Is the world now governed by Providence? 10661 About not exerting our movements contrary to nature? 10661 About the things which are your own, in which consists the nature of good and evil? 10661 About what things are we busy? 10661 Achilles replies,Would you then take her whom I love?" |
| 10661 | Am I more powerful than he, am I more worthy of confidence? |
| 10661 | Am I not mad? |
| 10661 | And I once said to a man who was vexed because Philostorgus was fortunate: Would you choose to lie with Sura? |
| 10661 | And are all who hear benefited by what they hear? |
| 10661 | And are the good things of the best within the power of the will or not within the power of the will? |
| 10661 | And are there none at Olympia? |
| 10661 | And are we not in a manner kinsmen of God, and did we not come from him? |
| 10661 | And can he maintain towards society a proper behavior? |
| 10661 | And do they not become dry that they may be reaped? |
| 10661 | And do you then, if you wish to be beautiful, young man, labor at this, the acquisition of human excellence? |
| 10661 | And does he not reckon as pure gain whatever they( the bad) may do which falls short of extreme wickedness? |
| 10661 | And does the loss of nothing else do a man damage? |
| 10661 | And for what purpose do you follow them? |
| 10661 | And from what others? |
| 10661 | And further, what is he to me if he allows me to be in the condition in which I am? |
| 10661 | And going in winter, and with danger and expense? |
| 10661 | And have we any doubt then why we fear or why we are anxious? |
| 10661 | And have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself? |
| 10661 | And how are we constituted by nature? |
| 10661 | And how do things happen? |
| 10661 | And how do you differ? |
| 10661 | And how do you possess this power? |
| 10661 | And how far music? |
| 10661 | And how is it in all other arts? |
| 10661 | And how is it possible that the most necessary things among men should have no sign( mark), and be incapable of being discovered? |
| 10661 | And how long did Eriphyle live with Amphiaraus, and was the mother of children and of many? |
| 10661 | And how many other inns are pleasant? |
| 10661 | And how shall I be still able to maintain my duty towards Zeus? |
| 10661 | And how with respect to music? |
| 10661 | And if by chance this public instructor shall be detected, this pædagogue, what kind of things will he be compelled to suffer? |
| 10661 | And if instead of a man, who is a tame animal and social, you are become a mischievous wild beast, treacherous, and biting, have you lost nothing? |
| 10661 | And if it ever in any way came into your head to kill me, ought you to abide by your determinations?" |
| 10661 | And if the Hellenes perish, is the door closed, and is it not in your power to die? |
| 10661 | And if the Trojans do not kill them, will they not die? |
| 10661 | And if the first do not retire, what remains? |
| 10661 | And if they exist, but take no care of anything, in this case also how will it be right to follow them? |
| 10661 | And if you are ordered to climb the mast, refuse; if to run to the head of the ship, refuse; and what master of a ship will endure you? |
| 10661 | And if you can now be present on ail such occasions, what will you do when you are dead? |
| 10661 | And if you inquire what is the value of each thing, of whom do you inquire? |
| 10661 | And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power? |
| 10661 | And in which we ought to confide? |
| 10661 | And is it possible that a fault should be one man''s, and the evil in another? |
| 10661 | And on what shall this pleasure depend? |
| 10661 | And the good things of the best, are they better, or the good things of the worse? |
| 10661 | And the looking at a statue skilfully, does this appear to you to require the aid of no art? |
| 10661 | And the nature of good and of evil, is it not in the things which are within the power of the will? |
| 10661 | And the proper making of a statue, to whom do you think that it belongs? |
| 10661 | And the temperate or the intemperate? |
| 10661 | And to no purpose has he made light, without the presence of which there would be no use in any other thing? |
| 10661 | And what advantage is it to a man who writes the name of Dion to write it as he ought? |
| 10661 | And what are these things to me? |
| 10661 | And what are these? |
| 10661 | And what can you do for me? |
| 10661 | And what do you care for that? |
| 10661 | And what does Socrates say? |
| 10661 | And what does this mean? |
| 10661 | And what doorkeeper is placed with no door to watch? |
| 10661 | And what else does the eye do when it is opened than see? |
| 10661 | And what else of the things in life is done better by those who do not use attention? |
| 10661 | And what fugitive slave ever died of hunger? |
| 10661 | And what great matter is this? |
| 10661 | And what has this spy said about pain, about pleasure, and about poverty? |
| 10661 | And what is grief to you? |
| 10661 | And what is he to me if he can not help me? |
| 10661 | And what is more paradoxical than to puncture a man''s eye in order that he may see? |
| 10661 | And what is that which is proposed to us as a thing to be worked out? |
| 10661 | And what is the divine law? |
| 10661 | And what is the formidable thing here? |
| 10661 | And what is the wonder if you buy so great a thing at the price of things so many and so great? |
| 10661 | And what is this faculty? |
| 10661 | And what is this? |
| 10661 | And what is this? |
| 10661 | And what is this? |
| 10661 | And what makes a horse beautiful? |
| 10661 | And what shall I say, not only that he made you, but also entrusted you to yourself and made you a deposit to yourself? |
| 10661 | And what universally in every art or science? |
| 10661 | And what work of an artist, for instance, has in itself the faculties, which the artist shows in making it? |
| 10661 | And when did he practise this discipline which follows these words( things)? |
| 10661 | And when would you have submitted to any man examining and showing that your opinions are bad? |
| 10661 | And when you are in a chariot, to whom do you trust but to the driver? |
| 10661 | And when you were a young man and engaged in public matters, and pleaded causes yourself, and were gaining reputation, who then seemed your equal? |
| 10661 | And where is your work? |
| 10661 | And whether then are you in the condition of not deserving( requiring) pity, or are you not in that condition? |
| 10661 | And whether we ought to believe what is said or not to believe it, and if we do believe, whether we ought to be moved by it or not, who tells us? |
| 10661 | And whither; can any man eject me out of the world? |
| 10661 | And who can compel you not to assent to that which appears true? |
| 10661 | And who can give to another what he has not himself? |
| 10661 | And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? |
| 10661 | And who has given you this power? |
| 10661 | And who is able to compel you to assent to that which appears false? |
| 10661 | And who is the master? |
| 10661 | And who of us does not assume that Justice is beautiful and becoming? |
| 10661 | And whom did you ever see building a battlement all around and encircling it with a wall? |
| 10661 | And why did you come hither? |
| 10661 | And why do I trouble myself about anything that can happen if I possess greatness of soul? |
| 10661 | And why then do we not seek the rule and discover it, and afterwards use it without varying from it, not even stretching out the finger without it? |
| 10661 | And yet is the artist( in the one case) like the artist in the other? |
| 10661 | And your clothes? |
| 10661 | And your horses? |
| 10661 | And your house? |
| 10661 | And your slaves? |
| 10661 | Are a stork and a man then like things? |
| 10661 | Are not the gods equally distant from all places? |
| 10661 | Are not then some men also beautiful and others ugly? |
| 10661 | Are not these things indifferent and nothing to us; and is not death no evil? |
| 10661 | Are these things then like those? |
| 10661 | Are they not those of whom you are used to say that they are mad? |
| 10661 | Are we anxious about not forming a false opinion? |
| 10661 | Are you free from deception in the matter of money? |
| 10661 | Are you not pressed by a crowd? |
| 10661 | Are you not scorched? |
| 10661 | Are you not the master of my exile or of my chains? |
| 10661 | Are you not the master of my property? |
| 10661 | Are you not wet when it rains? |
| 10661 | Are you not without comfortable means of bathing? |
| 10661 | Are you then a utensil? |
| 10661 | As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, What have you seen? |
| 10661 | As the disposer has disposed them? |
| 10661 | Ask a man: Can you help me at all for this purpose? |
| 10661 | At present are not things upside down? |
| 10661 | Because no good man laments or groans or weeps, no good man is pale and trembles, or says, How will he receive me, how will he listen to me? |
| 10661 | Being appointed to such a service, do I still care about the place in which I am, or with whom I am, or what men say about me? |
| 10661 | Being the work of such an artist do you dishonor him? |
| 10661 | Besides, which would you rather have, money or a faithful and modest friend? |
| 10661 | But I fear that I may be disconcerted? |
| 10661 | But Rufus replied: Did I ever incidentally form an argument from Galba that the world is governed by Providence? |
| 10661 | But a necklace came between them: and what is a necklace? |
| 10661 | But are there no paradoxes in the other arts? |
| 10661 | But as to externals how must he act? |
| 10661 | But come, what remembrance of you will there be beyond Nicopolis? |
| 10661 | But do you call things to be of bad omen except those which are significant of some evil? |
| 10661 | But does virtue consist in having understood Chrysippus? |
| 10661 | But have you sounder opinions than your adversary? |
| 10661 | But how do you act? |
| 10661 | But if God had entrusted an orphan to you, would you thus neglect him? |
| 10661 | But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? |
| 10661 | But if another who is present says, You are mistaken; it is not worth while to listen to a certain person, for what does he know? |
| 10661 | But if indeed you comprehend Him who administers the whole, and carry him about in yourself, do you still desire small stones and a beautiful rock? |
| 10661 | But if once you have gained exemption from sorrow and fear, will there any longer be a tyrant for you, or a tyrant''s guard, or attendants on Cæsar? |
| 10661 | But if reading does not secure for you a happy and tranquil life, what is the use of it? |
| 10661 | But if you ask me what then is the most excellent of all things, what must I say? |
| 10661 | But if you have been put in any such higher place, will you immediately make yourself a tyrant? |
| 10661 | But if you observe these, do you want any others besides? |
| 10661 | But if you refer reading to the proper end, what else is this than a tranquil and happy life([ Greek: eusoia])? |
| 10661 | But in the other matter if we give up philosophy, what shall we gain? |
| 10661 | But it does not seem so to another, and he thinks that he also makes a proper adaptation; or does he not think so? |
| 10661 | But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? |
| 10661 | But now because Zeus has made you, for this reason do you care not how you shall appear? |
| 10661 | But now where is the difficulty in what is said? |
| 10661 | But some will say, Whence has this fellow got the arrogance which he displays and these supercilious looks? |
| 10661 | But the ship is sinking-- what then have I to do? |
| 10661 | But the tyrant will chain-- what? |
| 10661 | But what do you mean by such great things? |
| 10661 | But what do you say? |
| 10661 | But what further will you desire? |
| 10661 | But what great matter is the death of many oxen, and many sheep, and many nests of swallows or storks being burnt or destroyed? |
| 10661 | But what harm can happen to you, where you are not? |
| 10661 | But what is it that I wish? |
| 10661 | But what is it to you, by whose hands the giver demanded it back? |
| 10661 | But what is philosophizing? |
| 10661 | But what is this? |
| 10661 | But when I hear any man called fortunate because he is honored by Cæsar, I say what does he happen to get? |
| 10661 | But whether we ought to look on the wife of a certain person, and in what manner, who tells us? |
| 10661 | But why do we go to the philosophers? |
| 10661 | But why do you mock the man? |
| 10661 | But why do you or for what purpose bewail yourself? |
| 10661 | But why, if you did well in intrusting your affairs to me, and it is not well for me to intrust mine to you, do you wish me to be so rash? |
| 10661 | But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? |
| 10661 | But you may say, Such a one treated me with regard so long; and did he not love me? |
| 10661 | But you practise in order to be able to prove-- what? |
| 10661 | But your estate is it in your power to have it when you please, and as long as you please, and such as you please? |
| 10661 | But( I suppose) you must lose a bit of money that you may suffer damage? |
| 10661 | By what kind of preparation? |
| 10661 | Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you? |
| 10661 | Can any person hinder you? |
| 10661 | Can not you then speak to him as you choose? |
| 10661 | Can then a man think that a thing is useful to him and not choose it? |
| 10661 | Can you give me desire which shall have no hindrance? |
| 10661 | Can you then show us anything better towards adapting the preconceptions beyond your thinking that you do? |
| 10661 | Come, when you are in a ship, do you trust to yourself or to the helmsman? |
| 10661 | Death? |
| 10661 | Did I ask you for your secrets, my man? |
| 10661 | Did not he( God) introduce you here, did he not show you the light, did he not give you fellow- workers, and perceptions and reason? |
| 10661 | Did you ever hear the faculty of vision saying anything about itself? |
| 10661 | Did you hear this when you were with the philosophers? |
| 10661 | Did you never hear that the thing which is shameful ought to be blamed, and that which is blamable is worthy of blame? |
| 10661 | Did you then make your father such as he is, or is it in your power to improve him? |
| 10661 | Do I fear the master of things which are not in my power? |
| 10661 | Do I go to my teacher as men go to oracles, prepared to obey? |
| 10661 | Do I not adapt it to particulars? |
| 10661 | Do I not clean him? |
| 10661 | Do I not then adapt it properly? |
| 10661 | Do I not wash his feet? |
| 10661 | Do I say to those things which are independent of the will, that they do not concern me? |
| 10661 | Do I wish to write the name of Dion as I choose? |
| 10661 | Do men then apply themselves earnestly to the things which are bad? |
| 10661 | Do not these things seem necessary( true)? |
| 10661 | Do these things seem strange, do they seem unjust, do you on account of these things blame God? |
| 10661 | Do they not see from all places alike that which is going on? |
| 10661 | Do they then understand what is done? |
| 10661 | Do we then for the same reason call each of them in the same kind beautiful, or each beautiful for something peculiar? |
| 10661 | Do you choose then that we should compare you to little children? |
| 10661 | Do you not care? |
| 10661 | Do you not know that Diogenes pointed out one of the sophists in this way by stretching out his middle finger? |
| 10661 | Do you not know that every man has regard to himself, and to you just the same as he has regard to his ass? |
| 10661 | Do you not know that freedom is a noble and valuable thing? |
| 10661 | Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of everything which is stronger? |
| 10661 | Do you not know that opinion conquers itself, and is not conquered by another? |
| 10661 | Do you not know that the whole book costs only five denarii? |
| 10661 | Do you not see how( why) each is called a Jew, or a Syrian, or an Egyptian? |
| 10661 | Do you not understand that you are saying something of this kind? |
| 10661 | Do you philosophers then teach us to despise kings? |
| 10661 | Do you possess the body then free or is it in servile condition? |
| 10661 | Do you read when you are walking? |
| 10661 | Do you see in what direction you are looking, that it is towards the earth, towards the pit, that it is towards these wretched laws of dead men? |
| 10661 | Do you see that you are putting yourself in straits, you are squeezing yourself? |
| 10661 | Do you seek a reward for a good man greater than doing what is good and just? |
| 10661 | Do you tell me that a name which is significant of any natural thing is of evil omen? |
| 10661 | Do you tell me, man, what is the thing which is signified for me: is it life or death, poverty or wealth? |
| 10661 | Do you then show me your improvement in these things? |
| 10661 | Do you then stand by those who read them, and say to such persons, It is I whose name is written there? |
| 10661 | Do you think that I mean some god of silver or of gold, and external? |
| 10661 | Do you think that I shall name some man of no repute and of low condition? |
| 10661 | Do you think that freedom is a thing independent and self- governing? |
| 10661 | Do you think that if you do these things, you can eat in the same manner, drink in the same manner, and in the same manner loathe certain things? |
| 10661 | Do you think that you can eat as you do now, drink as you do now, and in the same way be angry and out of humor? |
| 10661 | Do you think that, if you do( what you are doing daily), you can be a philosopher? |
| 10661 | Do you wish to be a pentathlete or a wrestler? |
| 10661 | Do you wish to live in fear? |
| 10661 | Do you wish to live in perturbation? |
| 10661 | Do you wish to live in sorrow? |
| 10661 | Does a brother wrong you? |
| 10661 | Does a man bathe quickly( early)? |
| 10661 | Does a man drink much wine? |
| 10661 | Does a man then differ in no respect from a stork? |
| 10661 | Does any man then hinder me from going with smiles and cheerfulness and contentment? |
| 10661 | Does any one among us think of these lessons out of the schools? |
| 10661 | Does either of them then contemplate itself? |
| 10661 | Does he also obtain an opinion such as he ought? |
| 10661 | Does he also obtain the power of using his office well? |
| 10661 | Does he not expect that which comes from the bad to be worse and more grievous than that what actually befalls him? |
| 10661 | Does he then not threaten you at all? |
| 10661 | Does he then say to the jailer that for this reason we have sent away the women? |
| 10661 | Does he who works in wood work better by not attending to it? |
| 10661 | Does it seem to you so small and worthless a thing to be good and happy? |
| 10661 | Does not Oedipus say this? |
| 10661 | Does not Priam say this? |
| 10661 | Does the Zeus at Olympia lift up his brow? |
| 10661 | Does the captain of a ship manage it better by not attending? |
| 10661 | Does the madman do any other things than the things which seem to him right? |
| 10661 | Does then the expounder seem to be worth more than five denarii? |
| 10661 | Does this seem to you a small thing? |
| 10661 | Fidelity( integrity) is your own, virtuous shame is your own; who then can take these things from you? |
| 10661 | Fool, have you not hands, did not God make them for you? |
| 10661 | For about what has he busied himself which resembles beauty, that I may be able to change him and say, Beauty is not in this, but in that? |
| 10661 | For about what will you be afraid? |
| 10661 | For another man then to have an opinion about you, of what kind is it? |
| 10661 | For before you shall have determined the opinion how do you know whether he is acting wrong? |
| 10661 | For how do we proceed in the matter of writing? |
| 10661 | For if I should tell him to write Dion, and then another should come and propose to him not the name of Dion but that of Theon, what will be done? |
| 10661 | For if circumstances require something else, what will you say, or what will you do? |
| 10661 | For if it is not right to do it, avoid doing the thing; but if it is right, why are you afraid of those who shall find fault wrongly? |
| 10661 | For if there are no gods, how is it our proper end to follow them? |
| 10661 | For if they do not care for me, what are they to me? |
| 10661 | For if you wish to maintain what is in your own power and is naturally free, and if you are content with these, what else do you care for? |
| 10661 | For instance, what will a certain person say? |
| 10661 | For now who among us is not able to discourse according to the rules of art about good and evil things( in this fashion)? |
| 10661 | For of what else do you come as judges? |
| 10661 | For the storm itself, what else is it but an appearance? |
| 10661 | For they say, What am I? |
| 10661 | For what does he say? |
| 10661 | For what else is a slanderer and malignant man than a fox, or some other more wretched and meaner animal? |
| 10661 | For what else is tragedy than the perturbations([ Greek: pathae]) of men who value externals exhibited in this kind of poetry? |
| 10661 | For what good has he told you? |
| 10661 | For what is a child? |
| 10661 | For what is a greater storm than that which comes from appearances which are violent and drive away the reason? |
| 10661 | For what is a man? |
| 10661 | For what is a man? |
| 10661 | For what is a master? |
| 10661 | For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? |
| 10661 | For what is it to be ill? |
| 10661 | For what is it to be reviled? |
| 10661 | For what is that which gives information about each of these powers, what each of them is worth? |
| 10661 | For what is the consequence of such meanness of spirit but impiety? |
| 10661 | For what is the difference between explaining these doctrines and those of men who have different opinions? |
| 10661 | For what is the reason why you desired to be elected governor of the Cnossians? |
| 10661 | For what is weeping and lamenting? |
| 10661 | For what matter does it make by what thing a man is subdued, and on what he depends? |
| 10661 | For what more can the diviner see than death or danger or disease, or generally things of that kind? |
| 10661 | For what must I look to in order to be roused, as men who are expert in riding are roused by generous horses? |
| 10661 | For what purpose do you choose to read? |
| 10661 | For what purpose then have I received these things? |
| 10661 | For what purpose then have philosophers theorems? |
| 10661 | For what purpose? |
| 10661 | For what purpose? |
| 10661 | For what shall I do, and where shall I escape it? |
| 10661 | For what will you do if a man speaks about gladiators, about horses, about athletes, or what is worse about men? |
| 10661 | For what will you sell these things? |
| 10661 | For what? |
| 10661 | For when is a conjunctive( complex) proposition maintained? |
| 10661 | For where shall he hide himself and how? |
| 10661 | For who among us did not use the words healthy and unhealthy before Hippocrates lived, or did we utter these words as empty sounds? |
| 10661 | For who does not choose to make use of a good vessel? |
| 10661 | For who has regard to you as a man? |
| 10661 | For who is the master of such things? |
| 10661 | For who of us does not assume that Good is useful and eligible, and in all circumstances that we ought to follow and pursue it? |
| 10661 | For who says, How shall I not assent to that which is false? |
| 10661 | For why are ears of corn produced? |
| 10661 | For why, a man says, do I not know the beautiful and the ugly? |
| 10661 | For will you do it( anything in life) worse by using attention, and better by not attending at all? |
| 10661 | Free, noble, modest; for what other animal blushes? |
| 10661 | Further, if he scoff, or ridicule, or show an ill- natured disposition? |
| 10661 | Further, then, answer me this question, also: does freedom seem to you to be something great and noble and valuable? |
| 10661 | Go over the times of your life by yourself, if you are ashamed of me( knowing the fact) when you were a boy, did you examine your own opinions? |
| 10661 | Had Socrates then no equivalent for these things? |
| 10661 | Has a man been exalted to the tribuneship? |
| 10661 | Has any man been preferred before you at a banquet, or in being saluted, or in being invited to a consultation? |
| 10661 | Has he any desire of beauty? |
| 10661 | Has he done nothing more? |
| 10661 | Has he not given to you endurance? |
| 10661 | Has he not given to you magnanimity? |
| 10661 | Has he not given to you manliness? |
| 10661 | Has he not given to you what is your own free from hindrance and free from impediment, and what is not your own subject to hindrance and impediment? |
| 10661 | Has not Zeus given you directions? |
| 10661 | Has not then this also been restored? |
| 10661 | Has the proconsul met you? |
| 10661 | Has then God given you eyes to no purpose? |
| 10661 | Has your estate been taken from you? |
| 10661 | Have I learned nothing else then? |
| 10661 | Have I not the notion of it? |
| 10661 | Have I not within me a diviner who has told me the nature of good and of evil, and has explained to me the signs( or marks) of both? |
| 10661 | Have I the consciousness, which a man who knows nothing ought to have, that I know nothing? |
| 10661 | Have we then all sound opinions, both you and your adversary? |
| 10661 | Have you accepted the theorems( rules), which it was your duty to agree to, and have you agreed to them? |
| 10661 | Have you any pain in your horns? |
| 10661 | Have you anything better or greater to see than the sun, the moon, the stars, the whole earth, the sea? |
| 10661 | Have you not God with you? |
| 10661 | Have you not abundance of noise, clamor, and other disagreeable things? |
| 10661 | Have you not often said this yourself to your companions? |
| 10661 | Have you not received endurance? |
| 10661 | Have you not received greatness of soul? |
| 10661 | Have you not received manliness? |
| 10661 | Have you nothing then in place of the supper? |
| 10661 | Have you practised yourself in these answers, or only against sophisms? |
| 10661 | Have you successfully worked out the rest? |
| 10661 | Have you taken pains to learn what is a good man and what is a bad man, and how a man becomes one or the other? |
| 10661 | Have you the disposition of a wild beast, have you the disposition of revenge for an injury? |
| 10661 | Have you the infallible power of avoiding what you would avoid? |
| 10661 | Have you the power of moving towards an object without error? |
| 10661 | Have you then done anything wrong? |
| 10661 | Have you then not practised speaking? |
| 10661 | Have you who are able to turn round( free) others no master? |
| 10661 | Having such promptings and commands from Zeus, what kind do you still ask from me? |
| 10661 | He will take away-- what? |
| 10661 | How can you conquer the opinion of another man? |
| 10661 | How can you? |
| 10661 | How do I know what the cast will be? |
| 10661 | How do they when they run away leave their masters? |
| 10661 | How do you know, slave, if he did not regard you in the same way as he wipes his shoes with a sponge, or as he takes care of his beast? |
| 10661 | How do you know, when you have ceased to be useful as a vessel, he will not throw you away like a broken platter? |
| 10661 | How far does the grammatic art possess the contemplating power? |
| 10661 | How have you been made so wise at once? |
| 10661 | How is it possible? |
| 10661 | How is it that the man becomes all at once wise, when Cæsar has made him superintendent of the close stool? |
| 10661 | How is it that we say immediately, Felicion spoke sensibly to me? |
| 10661 | How is that? |
| 10661 | How is this? |
| 10661 | How long will you then still defer thinking yourself worthy of the best things, and in no matter transgressing the distinctive reason? |
| 10661 | How long? |
| 10661 | How much greater is this a reason for making sacrifices than a consulship or the government of a province? |
| 10661 | How neglected? |
| 10661 | How says Medea? |
| 10661 | How shall I use the appearances presented to me? |
| 10661 | How shall it obtain the good? |
| 10661 | How should it not seem so? |
| 10661 | How should you have this power? |
| 10661 | How so, Diogenes? |
| 10661 | How then are you not shut out? |
| 10661 | How then can any other faculty be more powerful than this, which uses the rest as ministers and itself proves each and pronounces about them? |
| 10661 | How then can this be want of honor( dishonor)? |
| 10661 | How then can we continue to believe you, most dear legislators, when you say, We only allow free persons to be educated? |
| 10661 | How then do we admit that virtue is such as I have said, and yet seek progress in other things and make a display of it? |
| 10661 | How then have you not yet convinced yourself in order to learn? |
| 10661 | How then is it possible that anything which belongs to the body can be free from hindrance? |
| 10661 | How then is it said that some external things are according to nature and others contrary to nature? |
| 10661 | How then is there any equality here? |
| 10661 | How then is there left any place for fighting( quarrelling) to a man who has this opinion( which he ought to have)? |
| 10661 | How then shall I cease to commit them? |
| 10661 | How then shall I see well in any other way in the amphitheatre? |
| 10661 | How then shall a man endure such persons as this slave? |
| 10661 | How then shall a man preserve firmness and tranquillity, and at the same time be careful and neither rash nor negligent? |
| 10661 | How then shall my brother cease to be angry with me? |
| 10661 | How then shall this be done? |
| 10661 | How then will you know if I am cheating you by my argument? |
| 10661 | How then? |
| 10661 | How was he free? |
| 10661 | How, he replies, am I not good? |
| 10661 | How? |
| 10661 | I ask again, what help do you mean? |
| 10661 | I inquire therefore who is the interpreter? |
| 10661 | If God had made colors, but had not made the faculty of seeing them, what would have been their use? |
| 10661 | If I have not one, what do you wish me to do? |
| 10661 | If a man be of such a good disposition as to be anxious about these things I will remind him of this: Why are you anxious? |
| 10661 | If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? |
| 10661 | If he did not want something which is not in his power, how could he be anxious? |
| 10661 | If it is good to use attention tomorrow, how much better is it to do so today? |
| 10661 | If the whim seizes him, does he break the heads of those who come in his way? |
| 10661 | If then I must expose myself to danger for a friend, and if it is my duty even to die for him, what need have I then for divination? |
| 10661 | If then a man listens like a stone, what profit is there to the reviler? |
| 10661 | If then it had appeared to Menelaus to feel that it was a gain to be deprived of such a wife, what would have happened? |
| 10661 | If then they had perception, ought they to wish never to be reaped? |
| 10661 | If then you despise death and bonds, do you still pay any regard to him? |
| 10661 | If they are fools, why do you care about them? |
| 10661 | If they are wise, why do you fight with them? |
| 10661 | If we were horses, would you say, My father was swifter? |
| 10661 | If you are a babbler and think that all who meet you are friends, do you wish me also to be like you? |
| 10661 | If you are going to write the name of Dion, are you afraid that you would be disconcerted? |
| 10661 | If you are not near now, will you not afterwards be near? |
| 10661 | If you are not, what can I now suggest? |
| 10661 | If you cherish yourself in these thoughts, do you still think that it makes any difference where you shall be happy, where you shall please God? |
| 10661 | If you choose not to be restrained or compelled, who shall compel you to desire what you think that you ought not to desire? |
| 10661 | If you choose to be modest and faithful, who shall not allow you to be so? |
| 10661 | If you had lost the art of grammar or music, would you think the loss of it a damage? |
| 10661 | If you see a beautiful girl do you resist the appearance? |
| 10661 | If your neighbor obtains an estate by will, are you not vexed? |
| 10661 | If your parents were poor, and left their property to others, and if while they live, they do not help you at all, is this shameful to you? |
| 10661 | In a piece of toreutic art which is the best part? |
| 10661 | In possessions? |
| 10661 | In power? |
| 10661 | In the body? |
| 10661 | In this case also then those who hear skilfully are benefited, and those who hear unskilfully are damaged? |
| 10661 | In this manner: Is freedom anything else than the power of living as we choose? |
| 10661 | In this matter then is there no rule superior to what"seems"? |
| 10661 | In what cases on the contrary do we behave with confidence, as if there were no danger? |
| 10661 | In what respect, he answered, has it been more cultivated now, and in what respect was the progress greater then? |
| 10661 | In what respect, then, will it be worse for me than it is now? |
| 10661 | In what then are the ten weaker? |
| 10661 | In what then is the difference? |
| 10661 | In what then should we place the good? |
| 10661 | In what way? |
| 10661 | In what, then, lies your power? |
| 10661 | In what? |
| 10661 | In what? |
| 10661 | Indeed, men are often accustomed to say, I have told you all my affairs, will you tell me nothing of your own? |
| 10661 | Independent of the will or dependent on it? |
| 10661 | Is a little wine stolen? |
| 10661 | Is a man a father? |
| 10661 | Is a man dissatisfied with his parents? |
| 10661 | Is another man''s child or wife dead? |
| 10661 | Is any man able to make you assent to that which is false? |
| 10661 | Is any man then afraid about things which are not evils? |
| 10661 | Is any person dissatisfied with being alone? |
| 10661 | Is anything else then going to happen than the separation of the soul and the body? |
| 10661 | Is everything judged( determined) by the bare form? |
| 10661 | Is he afraid about things which are evils, but still so far within his power that they may not happen? |
| 10661 | Is he dissatisfied with his children? |
| 10661 | Is he passionate, is he full of resentment, is he fault- finding? |
| 10661 | Is he surprised at any thing which happens, and does it appear new to him? |
| 10661 | Is it because we value so much the things of which these men rob us? |
| 10661 | Is it each faculty itself? |
| 10661 | Is it fit to be elated over what is good? |
| 10661 | Is it fit to trust to anything which is insecure? |
| 10661 | Is it for this reason that a tyrant is formidable? |
| 10661 | Is it for this reason that the guards appear to have swords which are large and sharp? |
| 10661 | Is it he who has read many books of Chrysippus? |
| 10661 | Is it in royal power? |
| 10661 | Is it in your power then to treat according to nature everything which happens? |
| 10661 | Is it not a preparation against events which may happen? |
| 10661 | Is it not better to be modest than to be rich? |
| 10661 | Is it not enough for you to be unfortunate there where you are, and must you be so even beyond sea, and by the report of letters? |
| 10661 | Is it not enough to depart in this state of mind? |
| 10661 | Is it not fit then, Epictetus said, to be actively employed about the best? |
| 10661 | Is it not in your power? |
| 10661 | Is it not marble or bronze, or gold or ivory? |
| 10661 | Is it not so? |
| 10661 | Is it not so? |
| 10661 | Is it not that they may become dry? |
| 10661 | Is it not the fact that ever since the human race existed, all errors and misfortunes have arisen through this ignorance? |
| 10661 | Is it not the faculty of the will? |
| 10661 | Is it not the possession of the excellence of a man? |
| 10661 | Is it nothing? |
| 10661 | Is it now his fault if he receives badly what proceeds from you? |
| 10661 | Is it possible for him to be unimpeded? |
| 10661 | Is it possible that he who desires any of the things which depend on others can be free from hindrance? |
| 10661 | Is it possible then that both of you can properly apply the preconceptions to things about which you have contrary opinions? |
| 10661 | Is it possible then when a man obtains anything so great and valuable and noble to be mean? |
| 10661 | Is it possible, then, when a man sustains damage and does not obtain good things, that he can be happy? |
| 10661 | Is it proper then to be elated over present pleasure? |
| 10661 | Is it that which in its kind makes both a dog and a horse beautiful? |
| 10661 | Is it that you also have not thought of these things? |
| 10661 | Is it the faculty of vision? |
| 10661 | Is it the tyrant and his guards? |
| 10661 | Is it then in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? |
| 10661 | Is it then your business to obtain the rank of a magistrate, or to be received at a banquet? |
| 10661 | Is it to be commander( a prætor) of an army? |
| 10661 | Is it to marry? |
| 10661 | Is it true then that all horses become swift, that all dogs are skilled in tracking footprints? |
| 10661 | Is not health then a good thing, and soundness of limb, and life, and are not children and parents and country? |
| 10661 | Is the Marcian water worse than that of Dirce? |
| 10661 | Is the flesh the best? |
| 10661 | Is the oil spilled? |
| 10661 | Is the world going to be turned upside down when you are dead? |
| 10661 | Is then pleasure anything secure? |
| 10661 | Is then the despising of death an act of your own or is it not yours? |
| 10661 | Is then the pleasure of the soul a thing within the power of the will? |
| 10661 | Is then this criterion sufficient for him also? |
| 10661 | Is there any part of life excepted, to which attention does not extend? |
| 10661 | Is there no reward then? |
| 10661 | Is there not modesty([ Greek: aidos]), fidelity, justice? |
| 10661 | Is there nothing else then? |
| 10661 | Is there such a method by which they shall do what seems fit to them, and we not the less shall be in a mood which is conformable to nature? |
| 10661 | Is there then a skill in hearing also, as there is in speaking? |
| 10661 | Is there then nothing more? |
| 10661 | Is this independent of the will, or dependent? |
| 10661 | Is this power given to you? |
| 10661 | Is this power given to you? |
| 10661 | Is this so now for the first time? |
| 10661 | Is this the way in which your affairs are in a state of security? |
| 10661 | Is this what you learned with the philosophers? |
| 10661 | Is your child dead? |
| 10661 | Is your wife dead? |
| 10661 | It is a thing independent of the will-- Then is it nothing to you? |
| 10661 | It is seen by these very things: why do you wish to show it by others? |
| 10661 | Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right? |
| 10661 | Lest they should do, what? |
| 10661 | Life or death? |
| 10661 | Man why then do you blame me, if I know? |
| 10661 | Man, what are you talking about? |
| 10661 | Man, what do you wish to happen to you? |
| 10661 | May it never happen, he replied, that this day should come? |
| 10661 | May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things? |
| 10661 | Me, in chains? |
| 10661 | Much from his head he tore his rooted hair: Iliad, x., 15. and what does he say himself? |
| 10661 | Must I look to your body? |
| 10661 | Must I then also lament? |
| 10661 | Must I then die lamenting? |
| 10661 | Must he not then come and take them away? |
| 10661 | Must my leg then be lamed? |
| 10661 | Must we say that all things are right which seem so to all? |
| 10661 | No longer then say to me, How will it be? |
| 10661 | Nothing more? |
| 10661 | Now as this man has confidently intrusted his affairs to me, shall I also do so to any man whom I meet? |
| 10661 | Now is not that which will happen independent of the will? |
| 10661 | Now is there nothing else wanting to you except unchangeable firmness of mind([ Greek: ametaptosia])? |
| 10661 | Now who ever sacrificed for having had good desires? |
| 10661 | Now who tells you, Theopompus, that we had not natural notions of each of these things and preconceptions([ Greek: prolaepseis])? |
| 10661 | Observe whom you yourself praise, when you praise many persons without partiality: do you praise the just or the unjust? |
| 10661 | Of that which you have not? |
| 10661 | On itself? |
| 10661 | On so small a matter then did such great things depend? |
| 10661 | On what then shall we depend for this pleasure of the soul? |
| 10661 | Or how are you desirous at the same time to live to old age, and at the same time not to see the death of any person whom you love? |
| 10661 | Or will you find that among them also some are benefited and some damaged? |
| 10661 | Ought the good to be such a thing that it is fit that we have confidence in it? |
| 10661 | Ought we for this reason to practice walking on a rope, or setting up a palm- tree, or embracing statues? |
| 10661 | Ought you not to have gained something in addition from reason, and then to have protected this with security? |
| 10661 | Perhaps you mean by those who do not know you? |
| 10661 | Philosopher, where are the things which you were talking about? |
| 10661 | Pray, master, shall I succeed to the property of my father? |
| 10661 | Remembering this Socrates managed his own house and endured a very ill- tempered wife and a foolish( ungrateful?) |
| 10661 | Remembering this, whom will you still flatter or fear? |
| 10661 | Shall I not escape from the fear of death, but shall I die lamenting and trembling? |
| 10661 | Shall I not use the power for the purposes for which I received it, and shall I grieve and lament over what happens? |
| 10661 | Shall I then have no shells, no ashes? |
| 10661 | Shall I then no longer exist? |
| 10661 | Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? |
| 10661 | Shall we be despised then by the Trojans? |
| 10661 | Should I try to please you? |
| 10661 | Should we use such things carelessly? |
| 10661 | Shut me out? |
| 10661 | Since then he has not learned this and is not convinced of it, why shall he not follow that which seems to be for his own interest? |
| 10661 | Slave, is it not that you may be happy, that you may be constant, is it not that you may be in a state conformable to nature and live so? |
| 10661 | Slave, why do you say Socrates? |
| 10661 | So also in this case: What is the stamp of his opinions? |
| 10661 | So then all these great and dreadful deeds have this origin, in the appearance( opinion)? |
| 10661 | So when you approach me, you have no regard to me? |
| 10661 | Stand by a stone and revile it, and what will you gain? |
| 10661 | Such a power as Socrates had who in all his social intercourse could lead his companions to his own purpose? |
| 10661 | Suppose that it is above our power to act thus; is it not in our power to reason thus? |
| 10661 | Syllogisms and sophistical propositions? |
| 10661 | Tell me then, ye men, do you wish to live in error? |
| 10661 | That they are kinsmen, that they are brethren by nature, that they are the offspring of Zeus? |
| 10661 | The judge will determine against you something that appears formidable; but that you should also suffer in trying to avoid it, how can he do that? |
| 10661 | The master of things which are in my own power? |
| 10661 | The practice of music, to whom does it belong? |
| 10661 | The third is that which is confirmatory of these two, and explanatory, for example, How is this a demonstration? |
| 10661 | Then I ask you, do you attempt to persuade other men? |
| 10661 | Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes anything from you? |
| 10661 | Then by the rational faculty from whom are we separated? |
| 10661 | Then do you show yourself weak when the time for action comes? |
| 10661 | Then if speaking properly is the business of the skilful man, do you see that to hear also with benefit is the business of the skilful man? |
| 10661 | Then we say, Lord God, how shall I not be anxious? |
| 10661 | Then while you are committing murder and destroying a man who has done no wrong, do you say that you ought to abide by your determinations? |
| 10661 | Then, you will ask, and this is the chief thing: And who is it that sent it? |
| 10661 | Therefore Socrates said to one who was reminding him to prepare for his trial, Do you not think then that I have been preparing for it all my life? |
| 10661 | Therefore when the tyrant threatens and calls me, I say, Whom do you threaten? |
| 10661 | This is the tone( energy) of madness, not of health.--I will die, if you compel me to this.--Why, man? |
| 10661 | Those who are over the bedchamber? |
| 10661 | Thus we also act: in what cases do we fear? |
| 10661 | To be praised by the audience? |
| 10661 | To the things which are in our power? |
| 10661 | To what kind of things([ Greek: ousia]) shall we adapt it? |
| 10661 | To whom then does the contemplation of these matters( philosophical inquiries) belong? |
| 10661 | To your behavior, to your look? |
| 10661 | To your dress? |
| 10661 | Was it because he was born of free parents? |
| 10661 | Was it not then a great gain to be deprived of an adulterous wife? |
| 10661 | Was it when Patroclus died? |
| 10661 | Was reason then given to us by the gods for the purpose of unhappiness and misery, that we may pass our lives in wretchedness and lamentation? |
| 10661 | Was this your business, and not his? |
| 10661 | Was your desire in any danger? |
| 10661 | Well then and have you not received faculties by which you will be able to bear all that happens? |
| 10661 | Well then, can the ten conquer in this matter? |
| 10661 | Well then, do you possess nothing which is free? |
| 10661 | Well then, has he given to you nothing in the present case? |
| 10661 | Well then, if some man should come upon me when I am alone and murder me? |
| 10661 | Well then, is not the man who has gone through this ceremony become free? |
| 10661 | Well then, ought you not to play with attention? |
| 10661 | Well then, ought you to wish the things which are not given to you, or to be ashamed if you do not obtain them? |
| 10661 | Well then? |
| 10661 | Well, banishment? |
| 10661 | Well, do I not attend to my ass? |
| 10661 | Well, do they apply themselves to things which in no way concern themselves? |
| 10661 | Well, if you were going to read the name, would you not feel the same? |
| 10661 | Well, in acts what have we of the like kind as we have here truth or falsehood? |
| 10661 | Well, is it in your power to stop this pity? |
| 10661 | Well, is there nothing in a man such as running in a horse, by which it will be known which is superior and inferior? |
| 10661 | Well, suppose that he had made both, but had not made light? |
| 10661 | Well, then, are these things superior to me? |
| 10661 | Well, then, do you wish to be admired by madmen? |
| 10661 | Well, what do you say, Achilles? |
| 10661 | Well, what is the price of lettuces? |
| 10661 | Well; and can a man force you to desire to move towards that to which you do not choose? |
| 10661 | Were you then by nature made akin to a good father? |
| 10661 | What advantage is it then to him to have done right? |
| 10661 | What age? |
| 10661 | What aid, then, can we find against habit? |
| 10661 | What are these? |
| 10661 | What are they saying about me there? |
| 10661 | What are you? |
| 10661 | What can I do? |
| 10661 | What difference then does it make? |
| 10661 | What directions then, what kind of orders did you bring when you came from him? |
| 10661 | What do they say? |
| 10661 | What do we admire? |
| 10661 | What do you expect? |
| 10661 | What do you mean by being without assistance? |
| 10661 | What do you mean by him? |
| 10661 | What do you mean? |
| 10661 | What do you say, Agamemnon? |
| 10661 | What do you think of it? |
| 10661 | What does this character promise? |
| 10661 | What else have they suffered than that which is the condition of mortals? |
| 10661 | What else judges of music, grammar, and the other faculties, proves their uses, and points out the occasions for using them? |
| 10661 | What else than opinions lies heavy upon him who goes away and leaves his companions and friends and places and habits of life? |
| 10661 | What else than opinions? |
| 10661 | What else than this? |
| 10661 | What faculty then will tell you? |
| 10661 | What has happened? |
| 10661 | What has happened? |
| 10661 | What has happened? |
| 10661 | What have we lost? |
| 10661 | What have you seen? |
| 10661 | What hinders you when you have a fever from having your ruling faculty conformable to nature? |
| 10661 | What if they are necessary to me? |
| 10661 | What is a child? |
| 10661 | What is bad fortune? |
| 10661 | What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is trifling? |
| 10661 | What is death? |
| 10661 | What is it then that disturbs and terrifies the multitude? |
| 10661 | What is it to bear a fever well? |
| 10661 | What is pain? |
| 10661 | What is that faculty which closes and opens the ears? |
| 10661 | What is that to you? |
| 10661 | What is the difficulty here? |
| 10661 | What is the matter presented to us about which we are inquiring? |
| 10661 | What is the product of virtue? |
| 10661 | What is the proof of this? |
| 10661 | What is the reason that you are now going up to Rome? |
| 10661 | What is the reason? |
| 10661 | What is the stamp on this sestertius? |
| 10661 | What is the wonder then if man also in like manner is preserved, and in like manner is lost? |
| 10661 | What is the wonder? |
| 10661 | What is there in this great or dreadful? |
| 10661 | What is this? |
| 10661 | What kind of a thing is a proconsul''s office? |
| 10661 | What kind of circumstances, man? |
| 10661 | What kind of people are the Trojans, wise or foolish? |
| 10661 | What kind of progress? |
| 10661 | What kind of solitude then remains? |
| 10661 | What kind of trouble have we still? |
| 10661 | What man, when he is walking about, cares for his own energy? |
| 10661 | What matter is this? |
| 10661 | What messenger is so swift and vigilant? |
| 10661 | What more have I to care for? |
| 10661 | What need have I then to consult the viscera of victims or the flight of birds, and why do I submit when he says, It is for your interest? |
| 10661 | What nerves are these? |
| 10661 | What place then, you say, shall I hold in the city? |
| 10661 | What prison? |
| 10661 | What remains for me to do? |
| 10661 | What remains for me? |
| 10661 | What say you? |
| 10661 | What shall I do? |
| 10661 | What shall I say to this slave? |
| 10661 | What shall distract my mind, or disturb me, or appear painful? |
| 10661 | What shall we say to men? |
| 10661 | What should I suggest to you? |
| 10661 | What should we do then? |
| 10661 | What tells you this? |
| 10661 | What then are the things which are heavy on us and disturb us? |
| 10661 | What then art thou? |
| 10661 | What then did Agrippinus say? |
| 10661 | What then do we do as sheep? |
| 10661 | What then do we possess which is better than the flesh? |
| 10661 | What then do you wish me to say to you? |
| 10661 | What then do you wish to be doing when you are found by death? |
| 10661 | What then does Chrysippus teach us? |
| 10661 | What then does he want? |
| 10661 | What then does the character of a citizen promise( profess)? |
| 10661 | What then happens when we think the things, which are coming on us, to be evils? |
| 10661 | What then have I need of? |
| 10661 | What then hinders you from doing so with attention? |
| 10661 | What then is education? |
| 10661 | What then is given to you( to do) in answer to this? |
| 10661 | What then is it in playing the lute? |
| 10661 | What then is it to me? |
| 10661 | What then is it which in these acts makes the soul filthy and impure? |
| 10661 | What then is that to me? |
| 10661 | What then is that to me? |
| 10661 | What then is that which makes a man free from hindrance and makes him his own master? |
| 10661 | What then is that which when we write makes us free from hindrance and unimpeded? |
| 10661 | What then is the fruit of these opinions? |
| 10661 | What then is the matter with you? |
| 10661 | What then is the punishment of those who do not accept? |
| 10661 | What then is the reason of this? |
| 10661 | What then is the reason? |
| 10661 | What then is the thing which is wanted? |
| 10661 | What then is usually done? |
| 10661 | What then is your own? |
| 10661 | What then leads us to frequent use of divination? |
| 10661 | What then makes a dog beautiful? |
| 10661 | What then makes a man beautiful? |
| 10661 | What then makes a man beautiful? |
| 10661 | What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned? |
| 10661 | What then remains, or what method is discovered of holding commerce with them? |
| 10661 | What then should a man have in readiness in such circumstances? |
| 10661 | What then should a man say on the occasion of each painful thing? |
| 10661 | What then will he not chain and not take away? |
| 10661 | What then, is freedom madness? |
| 10661 | What then, ought we to publish these things to all men? |
| 10661 | What then, since I am naturally dull, shall I, for this reason, take no pains? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What time have you fixed for it? |
| 10661 | What would Hercules have been if he said: How shall a great lion not appear to me, or a great boar, or savage men? |
| 10661 | What, and immortal, too, except from old age, and from sickness? |
| 10661 | What, are they yours? |
| 10661 | What, then, are externals? |
| 10661 | What, then, are these things done in us only? |
| 10661 | What? |
| 10661 | When are flutes, a lyre, a horse, a dog, preserved? |
| 10661 | When is a disjunctive maintained? |
| 10661 | When is a dog wretched? |
| 10661 | When is a horse wretched? |
| 10661 | When then a man has turned round before the prætor his own slave, has he done nothing? |
| 10661 | When then does the contradiction arise? |
| 10661 | When then have I told you that my head alone can not be cut off? |
| 10661 | When then is my brother''s? |
| 10661 | When then shall I see Athens again and the Acropolis? |
| 10661 | When then the pursuit of objects and the avoiding of them are in your power, what else do you care for? |
| 10661 | When then you are still vexed at this and disturbed, do you think that you are convinced about good and evil? |
| 10661 | When was Achilles ruined? |
| 10661 | When we act contentiously and harmfully and passionately and violently, to what have we declined? |
| 10661 | When we act gluttonously, when we act lewdly, when we act rashly, filthily, inconsiderately, to what have we declined? |
| 10661 | When you have such hands do you still look for one who shall wipe your nose? |
| 10661 | When you show a cake to greedy persons, and swallow it all yourself, do you expect them not to snatch it from you? |
| 10661 | When you wish it to be handsome? |
| 10661 | When you wish it to be healthy? |
| 10661 | When you wish the body to be entire( sound) is it in your power or not? |
| 10661 | Whence did you produce and utter them? |
| 10661 | Where is neither of them? |
| 10661 | Where is the evil? |
| 10661 | Where is the nature of evil and good? |
| 10661 | Where is the wonder, then, if in philosophy also many things which are true appear paradoxical to the inexperienced? |
| 10661 | Where shall I seek the good and the bad? |
| 10661 | Where then for him was the nature of good? |
| 10661 | Where then is progress? |
| 10661 | Where then is the great good and evil in men? |
| 10661 | Where then is there reason for fear? |
| 10661 | Where( in what) is this equality( fairness)? |
| 10661 | Whether do you praise the moderate or the immoderate? |
| 10661 | Whether then is the fact of your being pitied a thing which concerns you or those who pity you? |
| 10661 | Who among us as to his actions has not slept in indifference? |
| 10661 | Who among us for the sake of this matter has consulted a seer? |
| 10661 | Who among us teaches to claim against them the power over things which they possess? |
| 10661 | Who are they by whom you wish to be admired? |
| 10661 | Who are you, and for what purpose did you come into the world? |
| 10661 | Who can take them away? |
| 10661 | Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? |
| 10661 | Who does not value a benevolent and faithful adviser? |
| 10661 | Who imitates you, as he imitates Socrates? |
| 10661 | Who is it that speaks thus? |
| 10661 | Who is it then who has fitted this to that and that to this? |
| 10661 | Who must? |
| 10661 | Who shall hinder you? |
| 10661 | Who then chooses to live in error? |
| 10661 | Who then makes improvement? |
| 10661 | Who then told you that these are among the things which are in our power, and not in the power of others? |
| 10661 | Who will tolerate you if you deny this? |
| 10661 | Who wishes to become like you? |
| 10661 | Who, when he is deliberating, cares about his own deliberation, and not about obtaining that about which he deliberates? |
| 10661 | Who? |
| 10661 | Whom do you blame for an act which is not his own, which he did not do himself? |
| 10661 | Whom have you approached for this purpose? |
| 10661 | Whom shall we believe in these matters? |
| 10661 | Whom shall we listen to, you or him? |
| 10661 | Whom then can I still fear? |
| 10661 | Whom then do I fear? |
| 10661 | Whose governing part? |
| 10661 | Why are you insatiable? |
| 10661 | Why are you not content? |
| 10661 | Why are you vexed then, man, when you possess the better thing? |
| 10661 | Why did he consider as his own that which belongs to another? |
| 10661 | Why do I still strive to enter( Cæsar''s chamber)? |
| 10661 | Why do we not imagine to ourselves( mentally think of) something of this kind? |
| 10661 | Why do you act the part of a Jew, when you are a Greek? |
| 10661 | Why do you care about the way of going down to Hades? |
| 10661 | Why do you care about what belongs to others? |
| 10661 | Why do you deceive the many? |
| 10661 | Why do you draw him away from the perception of his own misfortunes? |
| 10661 | Why do you give him an opportunity of raising his eyebrows( being proud; or showing his importance)? |
| 10661 | Why do you give yourself trouble? |
| 10661 | Why do you not know whence you came? |
| 10661 | Why do you say if you please, master, I shall be well? |
| 10661 | Why do you say to die? |
| 10661 | Why do you say"me"? |
| 10661 | Why do you seek it without? |
| 10661 | Why do you treat the weightiest matters as if you were playing a game of dice? |
| 10661 | Why do you trouble then when you are going off to any trial( danger) of this kind? |
| 10661 | Why has she not learned these principles? |
| 10661 | Why should I give you directions? |
| 10661 | Why then are they more powerful than you? |
| 10661 | Why then are we angry? |
| 10661 | Why then are you anxious about that which belongs to others? |
| 10661 | Why then are you ignorant of your own noble descent? |
| 10661 | Why then are you not good yourself? |
| 10661 | Why then are you still disturbed and why do you choose to show yourself afraid? |
| 10661 | Why then are you troubled if it be separated now? |
| 10661 | Why then are you troubled? |
| 10661 | Why then are you troubled? |
| 10661 | Why then did he introduce me into the world on these conditions? |
| 10661 | Why then do not I force my way in? |
| 10661 | Why then do you call yourself a Stoic? |
| 10661 | Why then do you claim that which belongs to another? |
| 10661 | Why then do you corrupt the aids provided by others? |
| 10661 | Why then do you flatter the physician? |
| 10661 | Why then do you go to the doors? |
| 10661 | Why then do you lament( and say), Oh, you are a king and have the sceptre of Zeus? |
| 10661 | Why then do you neglect that which is better, and why do you attach yourself to this? |
| 10661 | Why then do you say nothing to me? |
| 10661 | Why then do you seek advantage in anything else than in that in which you have learned that advantage is? |
| 10661 | Why then do you strut before us as if you had swallowed a spit? |
| 10661 | Why then does he say that it is in his power? |
| 10661 | Why then, if we are naturally such, are not a very great number of us like him? |
| 10661 | Why you are still uneasy lest you should not show us who you are? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Will you be considered a man of learning; have you read Chrysippus or Antipater? |
| 10661 | Will you not gladly part with it to him who gave it? |
| 10661 | Will you not go back, and you will see clearer when you have laid aside fear? |
| 10661 | Will you not perceive either what you are, or what you were born for, or what this is for which you have received the faculty of sight? |
| 10661 | Will you not remember who you are, and whom you rule? |
| 10661 | Will you not show him the effect of virtue that he may learn where to look for improvement? |
| 10661 | Will you not then seek the nature of good in the rational animal? |
| 10661 | Will you not think of this too, but do you also dishonor your guardianship? |
| 10661 | Will you not willingly surrender it for the whole? |
| 10661 | Will you not withdraw from it? |
| 10661 | Will you thus never cease to be a foolish child? |
| 10661 | Would you have by all means the things which are not in your power? |
| 10661 | Would you have me to bear poverty? |
| 10661 | Would you have me to possess power? |
| 10661 | Would you have me to tell him, that beauty consists not in being daubed with muck, but that it lies in the rational part? |
| 10661 | Would you let me tell you what manner of man you have shown us that you are? |
| 10661 | Wretch, are you not content with what you see daily? |
| 10661 | Wretch, do you then on account of one poor leg find fault with the world? |
| 10661 | Wretch, which of your affairs goes badly? |
| 10661 | Wretch, will you not dismiss these things that do not concern you at all? |
| 10661 | You practise that you may not be tossed as on the sea through sophisms, and tossed about from what? |
| 10661 | You then, a man may say, are you free? |
| 10661 | You who from without see their affairs and are dazzled by an appearance, or the men themselves? |
| 10661 | Your body? |
| 10661 | Your possessions? |
| 10661 | Zeus has set me free; do you think that he intended to allow his own son to be enslaved? |
| 10661 | a supercilious countenance? |
| 10661 | about the things which do not concern us? |
| 10661 | about what? |
| 10661 | according to nature, or contrary to nature? |
| 10661 | and How will it turn out? |
| 10661 | and Will this happen or that? |
| 10661 | and are any of the smaller acts done better by inattention? |
| 10661 | and as whom did he introduce you here? |
| 10661 | and did you not then, as you do all things now, do as you did do? |
| 10661 | and do I not entirely direct my thoughts to God and to his instructions and commands? |
| 10661 | and do you seek for any other when you have him? |
| 10661 | and how are you so peevish? |
| 10661 | and how is a thing great or valuable which is naturally dead, or earth, or mud? |
| 10661 | and how many meadows are pleasant? |
| 10661 | and how often have you boasted that you were easy as to death? |
| 10661 | and how shall those who know you despise a man who is gentle and modest? |
| 10661 | and if you shall lose modesty, moderation([ Greek: chtastolaen]) and gentleness, do you think the loss nothing? |
| 10661 | and is it possible to seize it as you pass by? |
| 10661 | and must I be the only man who has no prize?" |
| 10661 | and strife with whom? |
| 10661 | and what else did you learn in the school? |
| 10661 | and what end is more happy? |
| 10661 | and what life is better and more becoming than that of a man who is in this state of mind? |
| 10661 | and what will people think of you? |
| 10661 | and when you were become a youth and attended the rhetoricians, and yourself practised rhetoric, what did you imagine that you were deficient in? |
| 10661 | and when you were in health, what good was that to you? |
| 10661 | and who has lived so long with you as you with yourself? |
| 10661 | and who has power over these things? |
| 10661 | and who has so much power of convincing you as you have of convincing yourself; and who is better disposed and nearer to you than you are to yourself? |
| 10661 | and why have you come to the philosophers? |
| 10661 | and why? |
| 10661 | and will he not pitch you overboard as a useless thing, an impediment only and bad example to the other sailors? |
| 10661 | are not plants and animals also the works of God? |
| 10661 | as I ought, or as I ought not? |
| 10661 | because he has made you capable of endurance? |
| 10661 | because he has made you magnanimous? |
| 10661 | because he has opened the door to you, when things do not please you? |
| 10661 | because he has taken from that which befalls you the power of being evils? |
| 10661 | because it is in your power to be happy while you are suffering what you suffer? |
| 10661 | by those who know you? |
| 10661 | cowardice, mean spirit, the admiration of the rich, desire without attaining any end, and avoidance([ Greek: echchlisin]) which fails in the attempt? |
| 10661 | did you communicate your affairs on certain terms, that you should in return hear mine also? |
| 10661 | did you learn this? |
| 10661 | do they not belong to the giver, and to him who made you? |
| 10661 | do you not admit that what is good ought to be done? |
| 10661 | do you not know that human life is a warfare? |
| 10661 | does it need only a short time? |
| 10661 | for having acted conformably to nature? |
| 10661 | for which of them knows what itself is, and what is its own value? |
| 10661 | has he any form of it in his mind? |
| 10661 | have I been discontented with anything that happens, or wished it to be otherwise? |
| 10661 | have I wished to transgress the( established) relations( of things)? |
| 10661 | have you not read much of this kind, and written much? |
| 10661 | he has only the first principles, and no more? |
| 10661 | how do I answer to them? |
| 10661 | how shall I not turn away from the truth? |
| 10661 | how will it be? |
| 10661 | how will it turn out? |
| 10661 | is it any other than that a man can not properly adapt the preconceptions of health to particulars? |
| 10661 | is it not because you have practised writing the name? |
| 10661 | is it possible to be free from faults( if you do all this)? |
| 10661 | is it that you are near the severance of the soul and the body? |
| 10661 | is it the faculty of hearing? |
| 10661 | is not money your master, or a girl or a boy, or some tyrant or some friend of the tyrant? |
| 10661 | know you not that he who does the acts of a child, the older he is, the more ridiculous he is? |
| 10661 | on what estates do they depend, and what domestics do they rely on? |
| 10661 | or the faculty of hearing? |
| 10661 | or the work in the one case like the other? |
| 10661 | or wheat, or barley, or a horse, or a dog? |
| 10661 | or will God tell you anything else than this? |
| 10661 | ought not that to be done which is proper and right? |
| 10661 | shall I not hurt him who has hurt me? |
| 10661 | that one man must keep watch, another must go out as a spy, and a third must fight? |
| 10661 | the master of what? |
| 10661 | the silver or the workmanship? |
| 10661 | then will you not give up what belongs to others? |
| 10661 | was it not for the purpose of discoursing skilfully? |
| 10661 | was it that you may nevertheless be unfortunate and unhappy? |
| 10661 | was your aversion([ Greek: echchlisis])? |
| 10661 | was your avoidance of things? |
| 10661 | was your movement( pursuits)? |
| 10661 | what harm is there in this? |
| 10661 | what is going to perish of the things which are in the universe? |
| 10661 | what is that by which they are curious and inquisitive, or on the contrary unmoved by what is said? |
| 10661 | what new thing or wondrous is going to happen? |
| 10661 | what other is capable of receiving the appearance( the impression) of shame? |
| 10661 | what teacher then do you still expect that you defer to him the correction of yourself? |
| 10661 | what want? |
| 10661 | what will he write? |
| 10661 | when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? |
| 10661 | where is there room for the words How will it be? |
| 10661 | where is there then still reason for anger, and of fear about what belongs to others, about things which are of no value? |
| 10661 | where is this done? |
| 10661 | which of them knows when it ought to employ itself and when not? |
| 10661 | who among us defers the use of them till he has learned them, as he defers the use of the words about lines( geometrical figures) or sounds? |
| 10661 | who answers you? |
| 10661 | who can impede them? |
| 10661 | who can take them away? |
| 10661 | who else than yourself will hinder you from using them? |
| 10661 | who shall compel you to avoid what you do not think fit to avoid? |
| 10661 | why do we make ourselves worse than children; and what do children do when they are left alone? |
| 10661 | why do you contract the world? |
| 10661 | why more than what seem right to the Egyptians? |
| 10661 | why more than what seems right to me or to any other man? |
| 10661 | will that? |
| 10661 | will this happen? |
| 10661 | will you not give way to him who is superior? |
| 10661 | will you not remember when you are eating who you are who eat and whom you feed? |
| 10661 | with the ignorant, the unhappy, with those who are deceived about the chief things? |
| 10661 | would you have me to be despised?--By whom? |